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all narrowness. The English sway of their colonies has no root of kindness. They govern by their arts and ability; they are more just than kind; and, whenever an abatement of their power is felt, they have not conciliated the affection on which to rely.
Coarse local distinctions, as those of nation, province, or town, are useful in the absence of real ones ; but we must not insist on these accidental lines. Individual traits are always triumphing over national
There is no fence in metaphysics discriminating Greek, or English, or Spanish science. Æsop and Montaigne, Cervantes and Saadi, are men of the world; and to wave our own flag at the dinner-table or in the University, is to carry the boisterous dulness of a fire-club into a polite circle. Nature and destiny are always on the watch for our follies. Nature trips us up when we strut; and there are curious examples in history on this very point of national pride.
George of Cappadocia, born at Epiphania in Cilicia, was a low parasite, who got a lucrative contract to supply the army with bacon. A rogue and informer, he got rich, and was forced to run from justice. He saved his money, embraced Arianism, collected a library, and got promoted by a faction to the episcopal throne of Alexandria. When Julian came, A.D. 361, George was dragged to prison; the prison was burst open by the mob, and George was lynched, as he deserved. And this precious knave became, in good time, Saint George of England, patron of chivalry, emblem of victory and civility, and the pride of the best blood of the modern world.
Strange, that the solid truth-speaking Briton should derive from an impostor. Strange, that the New World should have no better luck,—that broad America must wear the name of a thief. Amerigo Vespucci, the pickle-dealer at Seville, who went out, in 1499, a subaltern with Hojeda, and whose highest naval rank was boatswain's mate in an expedition that never sailed, managed in this lying world to supplant Columbus, and baptize half the earth with his own dishonest name.
Thus nobody can throw stones. We are equally badly off in our founders; and the false pickle-dealer is an offset to the false bacon-seller.
THERE is no country in which so absolute a homage is paid to wealth. In America, there is a touch of shame when a man exhibits the evidences of large property, as if, after all, it needed apology. But the Englishman has pure pride in his wealth, and esteems it a final certificate. A coarse logic rules throughout all English souls ;-if you have merit, can you not show it by your good clothes, and coach, and horses? How can a man be a gentleman without a pipe of wine? Haydon says, "there is a fierce resolution to make every man live according to the means he possesses.” There is a mixture of religion in it. They are under the Jewish law, and read with sonorous emphasis that their days shall be long in the land, they shall have sons and daughters, flocks and herds, wine and oil. In exact proportion is the reproach of poverty. They do not wish to be represented except by opulent men. An Englishman who has lost his fortune, is said to have died of a broken heart. The last term of insult is, “a beggar.” Nelson said, “ the want of fortune is a crime which I can never get over.” Sydney Smith said, " poverty is infamous in England.” And one of their recent writers speaks, in reference to a private and scholastic life, of "the grave moral deterioration which follows an empty exchequer." You shall find this sentiment, if not so frankly put, yet deeply implied, in the novels and romances of the present century, and not only in these, but in biography, and in the votes of public assemblies, in the tone of the preaching, and in the table-talk.
I was lately turning over Wood's Athence O.conienses, and looking naturally for another standard in a chronicle of the scholars of Oxford for two hundred years. But I found the two disgraces in that, as in most English books, are, first, disloyalty to Church and State, and, second, to be born poor, or to come to poverty. A natural fruit of England is the brutal political economy.
Malthus finds no cover laid at nature's table for the labourer's son. In 1809, the majority in Parliament expressed itself by the language of Mr. Fuller in the House of Commons, "If you do not like the country, damn you, you can leave it.” When Sir S. Romilly proposed his bill forbidding parish officers to bind children apprentices at a greater distance than forty miles from their home, Peel opposed, and Mr. Wortley said, “though, in the higher ranks, to cultivate family affections was a good thing, 'twas not so among the lower orders. Better take them away from those who might deprave them. And it was highly injurious to trade to stop binding to manufacturers, as it must raise the price of labour and of manufactured goods."
The respect for truth of facts in England is equalled only by the respect for wealth. It is at once the pride of art of the Saxon, as he is a wealth-maker, and his passion for independence. The Englishman believes that every man must take care of himself, and has himself to thank, if he do not mend his condition. To pay their debts is their national point of honour. From the Exchequer and the East India House to the huckster's shop, everything prospers, because it is solvent. The British armies are solvent, and pay for what they take. The British empire is solvent; for, in spite of the huge national debt, the valuation mounts. During the war from 1789 to 1815, whilst they complained that they were taxed within an inch of their lives, and, by dint of enormous taxes, were subsidising all the Continent against France, the English were growing rich every year faster than any people ever grew before. It is their maxim that the weight of taxes must be calculated not by what is taken but by what is left. Solvency is in the ideas and mechanism of an Englishman. The Crystal Palace is not considered honest until it pays;—no matter how much convenience, beauty, or eclat, it must be self-supporting. They are contented with slower steamers, as long as they know that swifter boats lose money. They proceed logically by the double method of labour and thrift. Every household exhibits an exact economy, and nothing of that uncalculated headlong expenditure which families use in America. If they cannot pay, they do not buy; for they have no presumption of better fortunes