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Two other weighty considerations attach to this head–1. The known fact that large breaches of trust, and embezzlements, are greatly on the increase, and have been since the memorable case of Mr. Fauntleroy. America is, and will be for ages, a city of refuge for this form of guilt. 2. That the great training of the conscience in all which regards pecuniary justice and fidelity to engagements, lies through the discipline and tyrocinium of the humbler ministerial offices–those of clerks, book-keepers, apprentices. The law acts through these offices, for the unconfirmed conscience, as leading-strings to an infant in its earliest efforts at walking. It forces to go right, until the choice may be supposed trained and fully developed. That is the great function of the law; a function which it will perform with more or less success, as it is more or less fitted to win the cordial support of masters.

CASE V.

VERACITY.

Here is a special ‘title,’ (to speak with the civil lawyers,) under that general claim put in for England with respect to a moral pre-eminence amongst the nations. Many are they who, in regions widely apart, have noticed with honor the English superiority in the article of veneration for truth. Not many years ago, two Englishmen, on their road overland to India, fell in with a royal cortege, and soon after with the prime minister and the crown prince of Persia. The prince honored them with an interview; both parties being on horseback, and the conversation therefore reduced to the points of nearest interest. Amongst these was the English character. Upon this the prince’s remark was–that what had most impressed him with respect for England and her institutions was, the remarkable spirit of truth-speaking which distinguished her sons; as supposing her institutions to grow out of her sons, and her sons out of her institutions. And indeed well he might have this feeling by comparison with his own countrymen: Persians have no principles apparently on this point–all is impulse and accident of feeling. Thus the journal of the two Persian princes in London, as lately reported in the newspapers, is one tissue of falsehoods: not, most undoubtedly, from any purpose of deceiving, but from the overmastering habit (cherished by their whole training and experience) of repeating everything in a spirit of amplification, with a view to the wonder only of the hearer. The Persians are notoriously the Frenchmen of the East; the same gaiety, the same levity, the same want of depth both as to feeling and principle. The Turks are much nearer to the English: the same gravity of temperament, the same meditativeness, the same sternness of principle. Of all European nations, the French is that which least regards truth. The whole spirit of their private memoirs and their anecdotes illustrates this. To point an anecdote or a repartee, there is no extravagance of falsehood that the French will not endure. What nation but the French would have tolerated that monstrous fiction about La Fontaine, by way of illustrating his supposed absence of mind–viz. that, on meeting his own son in a friend’s house, he expressed his admiration of the young man, and begged to know his name. The fact probably may have been that La Fontaine was not liable to any absence at all: apparently this ‘distraction’ was assumed as a means of making a poor sort of sport for his friends. Like many another man in such circumstances, he saw and entered into the fun which his own imaginary forgetfulness produced. But were it otherwise, who can believe so outrageous a self-forgetfulness as that which would darken his eyes to the very pictures of his own hearth? Were such a thing possible, were it even real, it would still be liable to the just objection of the critics–that, being marvelous in appearance, even as a fact it ought not to be brought forward for any purpose of wit, but only as a truth of physiology, or as a fact in the records of a surgeon. The ‘incredulus odi’ is too strong in such cases, and it adheres to three out of every four French anecdotes. The French taste is, indeed, anything but good in all that department of wit and humor. And the ground lies in their national want of veracity. To return to England–and having cited an Oriental witness to the English character on this point, let us now cite a most observing one in the West. Kant, in Konigsberg, was surrounded by Englishmen and by foreigners of all nations–foreign and English students, foreign and English merchants; and he pronounced the main characteristic feature of the English as a nation to lie in their severe reverence for truth. This from him was no slight praise; for such was the stress he laid upon veracity, that upon this one quality he planted the whole edifice of moral excellence. General integrity could not exist, he held, without veracity as its basis; nor that basis exist without superinducing general integrity.