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 XXVII
When we hear of any base or shocking action or character, we
think the better of ourselves; instead of which, we ought to think the
worse. It strikes at the grounds of our faith in human nature. The
reflection of the old divine was wiser on seeing a reprobate—‘There
goes my wicked self!’
 XXVIII
Over-civility generally ends in impertinence; for as it proceeds
from design, and not from any kindness or respect, it ceases with its
object.
 XXIX
I am acquainted with but one person, of whom I feel quite sure
that if he were to meet an old and tried friend in the street, he would
go up and speak to him in the same manner, whether in the interim
he had become a lord or a beggar. Upon reflection, I may add a
second to the list. Such is my estimate of the permanence and
sincerity of our most boasted virtues. ‘To be honest as this world
goes, is to be one man picked out of ten thousand.’
 XXX
It has been said that family attachments are the only ones that
stand the test of adversity, because the disgrace or misfortune is
there in some measure reflected upon ourselves. A friend is no longer
a friend, provided we choose to pick a quarrel with him; but we
cannot so easily cut the link of relationship asunder. We therefore
relieve the distresses of our near relations, or get them out of the
way, lest they should shame us. But the sentiment is unnatural, and
therefore must be untrue.
 XXXI
L—— said of some monkeys at a fair, that we were ashamed of
their resemblance to ourselves on the same principle that we avoided
poor relations.
 XXXII
Servants and others who consult only their ease and convenience,
give a great deal of trouble by their carelessness and profligacy; those
who take a pride in their work often carry it to excess, and plague you
with constant advice and interference. Their duty gets so much a-
head in their imagination, that it becomes their master, and your’s
too.
 XXXIII
There are persons who are never easy unless they are putting your
books or papers in order, that is, according to their notions of the
matter; and hide things lest they should be lost, where neither the
owner nor any body else can find them. This is a sort of magpie
faculty. If any thing is left where you want it, it is called making a
litter. There is a pedantry in housewifery as in the gravest concerns.
Abraham Tucker complained that whenever his maid servant had
been in his library, he could not set comfortably to work again for
several days.
 XXXIV
True misanthropy consists not in pointing out the faults and follies
of men, but in encouraging them in the pursuit. They who wish well
to their fellow-creatures are angry at their vices and sore at their
mishaps; he who flatters their errors and smiles at their ruin is their
worst enemy. But men like the sycophant better than the plain-
dealer, because they prefer their passions to their reason, and even to
their interest.
 XXXV
I am not very patriotic in my notions, nor prejudiced in favour of
my own countrymen; and one reason is, I wish to have as good an
opinion as I can of human nature in general. If we are the paragons
that some people would make us out, what must the rest of the world
be? If we monopolize all the sense and virtue on the face of the globe,
we ‘leave others poor indeed,’ without having a very great
superabundance falling to our own share. Let them have a few
advantages that we have not—grapes and the sun!
 XXXVI
When the Persian ambassador was at Edinburgh, an old
Presbyterian lady, more full of zeal than discretion, fell upon him for
his idolatrous belief, and said ‘I hear you worship the sun!’—‘In faith,
Madam,’ he replied, ‘and so would you too if you had ever seen him!’
 XXXVII
‘To be direct and honest is not safe,’ says Iago. Shakspeare has
here defined the nature of honesty, which seems to consist in the
absence of any indirect or sinister bias. The honest man looks at and
decides upon an object as it is in itself, without a view to
consequences, and as if he himself were entirely out of the question;
the prudent man considers only what others will think of it; the
knave, how he can turn it to his own advantage or another’s
detriment, which he likes better. His straightforward simplicity of
character is the reverse of what is understood by the phrase, a man
of the world: an honest man is independent of and abstracted from
material ties. This character is owing chiefly to strong natural feeling
and a love of right, partly to pride and obstinacy, and a want of
discursiveness of imagination. It is not well to be too witty or too
wise. In many circles (not including the night-cellar or a mess-table)
a clever fellow means a rogue. According to the French proverb,
‘Tout homme reflechi est méchant.’ Your honest man often is, and is
always set down as no better than an ass.
 XXXVIII
A person who does not tell lies will not believe that others tell
them. From old habit, he cannot break the connection between
words and things. This is to labour under a great disadvantage in his
transactions with men of the world: it is playing against sharpers
with loaded dice. The secret of plausibility and success is point-blanc
lying. The advantage which men of business have over the dreamers
and sleep-walkers is not in knowing the exact state of a case, but in
telling you with a grave face what it is not, to suit their own purposes.
This is one obvious reason why students and book-worms are so
often reduced to their last legs. Education (which is a study and
discipline of abstract truth) is a diversion to the instinct of lying and
a bar to fortune.
 XXXIX
Those who get their money as wits, spend it like fools.
 XL
It is not true that authors, artists, &c., are uniformly ill-paid; they
are often improvident, and look upon an income as an estate. A
literary man who has made even five or six hundred a-year for a
length of time has only himself to blame if he has none of it left (a
tradesman with the same annual profits would have been rich or
independent); an artist who breaks for ten thousand pounds cannot
surely lament the want of patronage. A sieve might as well petition
against a dry season. Persons of talent and reputation do not make
money, because they do not keep it; and they do not keep it, because
they do not care about it till they feel the want of it—and then the
public stop payment. The prudent and careful, even among players,
lay by fortunes.
 XLI
In general, however, it is not to be expected that those should grow
rich by a special Providence, whose first and last object is by every
means and at every sacrifice to grow famous. Vanity and avarice have
different goals and travel different roads. The man of genius
produces that which others admire: the man of business that which
they will buy. If the poet is delighted with the ideas of certain things,
the reader is equally satisfied with the idea of them too. The man of
genius does that which no one else but himself can do: the man of
business gets his wealth from the joint mechanical drudgery of all
whom he has the means to employ. Trade is the Briareus that works
with a hundred hands. A popular author grew rich, because he
seemed to have a hundred hands to write with: but he wanted
another hand to say to his well-got gains, ‘Come, let me clutch thee.’
Nollekens made a fortune (how he saved it we know) by having
blocks of marble to turn into sharp-looking busts (which required a
capital), and by hiring a number of people to hack and hew them into
shape. Sir Joshua made more money than West or Barry, partly
because he was a better painter, partly because gentlemen like their
own portraits better than those of prophet or apostle, saint or hero.
What the individual wants, he will pay the highest price for: what is
done for the public the State must pay for. How if they will not? The
historical painter cannot make them; and if he persists in the
attempt, must be contented to fall a martyr to it. It is some glory to
fail in great designs; and some punishment is due to having rashly or
presumptuously embarked in them.
 XLII
It is some comfort to starve on a name: it is something to be a poor
gentleman; and your man of letters ‘writes himself armigero, in any
bond, warrant, or quittance.’ In fixing on a profession for a child, it is
a consideration not to place him in one in which he may not be
thought good enough to sit down in any company. Miserable mortals
that we are! If you make a lawyer of him, he may become Lord
Chancellor; and then all his posterity are lords. How cheap and yet
acceptable a thing is nobility in this country! It does not date from
Adam or the conquest. We need not laugh at Buonaparte’s
mushroom peers, who were something like Charlemagne’s or the
knights of King Arthur’s round table.
 XLIII
We talk of the march of intellect, as if it only unfolded the
knowledge of good: the knowledge of evil, which communicates with
twenty times the rapidity, is never once hinted at. Eve’s apple, the
torch of Prometheus, and Pandora’s box, are discarded as childish
fables by our wise moderns.
 XLIV
As I write this, I hear out of the window a man beating his wife and
calling her names. Is this what is meant by good-nature and
domestic comfort? Or is it that we have so little of these, ordinarily
speaking, that we are astonished at the smallest instances of them;
and have never done lauding ourselves for the exclusive possession
of them?
 XLV
A man should never marry beneath his own rank in life—for love.
It shews goodness of heart, but want of consideration; and the very
generosity of purpose will defeat itself. She may please him and be
every way qualified to make him happy: but what will others think?
Can he with equal certainty of the issue introduce her to his friends
and family? If not, nothing is done; for marriage is an artificial
institution, and a wife a part of the machinery of society. We are not
in a state of nature, to be quite free and unshackled to follow our
spontaneous impulses. Nothing can reconcile the difficulty but a
woman’s being a paragon of wit or beauty; but every man fancies his
Dulcinea a paragon of wit or beauty. Without this, he will only (with
the best intentions in the world) have entailed chagrin and
mortification both on himself and her; and she will be as much
excluded from society as if he had made her his mistress instead of
his wife. She must either mope at home, or tie him to her apron-
string; and he will drag a clog and a load through life, if he be not
saddled with a scold and a tyrant to boot.
 XLVI
I believe in the theoretical benevolence, and practical malignity of
man.