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for four hours every day on something useful, that labour would produce sufficient to procure all the necessaries of life, want and misery would be ban. ished out of the world, and the rest of the twentyfour hours might be leisure and pleasure.

What occasions, then, so much want and misery? It is the employment of men and women in works that produce neither the necessaries nor conveniences of life ; who, with those who do nothing, consume necessaries raised by the laborious. To explain this.

The first elements of wealth are obtained by labour, from the earth and waters. I have land and raise corn. With this, if I feed a family that does nothing, my corn will be consumed, and at the end of the year I shall be no richer than I was at the beginning. But is, while I feed them, I employ them, some in spinning, others in making bricks, &c., for building, the value of my corn will be arrested and remain with me; and at the end of the year we may all be better clothed and better lodged. And if, instead of employing a man I feed in making bricks, I employ him in fiddling for me, the corn he eats is gone, and no part of his manufacture remains to augment the wealth and convenience of the family; I shall, therefore, be the poorer for this fiddling man, unless the rest of my family work more or eat less, to make up the deficiency he occasions.

Look round the world and see the millions employed in doing nothing, or in something that amounts to nothing, when the necessaries and conveniences of life are in question. What is the bulk of commerce, for which we fight and destroy each other, but the toil of millions for superfluities, to the great hazard and loss of many lives by the constant dangers of the sea ? How much labour is spent in building and fitting great ships to go to China and Arabia for tea and coffee, to the West Indies for

sugar, to America for tobacco ? These things cannot be called the necessaries of life, for our ances tors lived very comfortably without them.

A question may be asked: Could all these people, now employed in raising, making, or carrying superfluities, be subsisted by raising necessaries ? I think they might. The world is large, and a great part of it still uncultivated. Many hundred millions of acres in Asia, Africa, and America are still in a forest, and a great deal even in Europe. On a hundred acres of this forest a man might become a substantial farmer; and a hundred thousand men, employed in clearing each his hundred acres, would hardly brighten a spot big enough to be visible from the moon, unless with Herschel's telescope; so vast are the regions still in wood.

It is, however, some comfort to reflect, that, upon the whole, the quantity of industry and prudence among mankind exceeds the quantity of idleness and folly. Hence the increase of good buildings, farms cultivated, and populous cities filled with wealth, all over Europe, which a few ages since were only to be found on the coast of the Mediterranean; and this, notwithstanding the mad wars continually raging, by which are often destroyed in one year the works of many years' peace. So that we may hope the luxury of a few merchants on the coast will not be the ruin of America.

One reflection more, and I will end this long, rambling letter. Almost all. the parts of our bodies require some expense. The feet demand shoes ; the legs stockings; and the rest of the body clothing; and the belly a good deal of victuals. Our eyes, though exceedingly useful, ask, when reasonable, only the cheap assistance of spectacles, which could not much impair our finances. But the eyes of other people are the eyes that ruin us. If all but myself were blind, I should want neither fine clothes, fine houses, nor fine furniture.

VOL. II.-5

ON TRUTH AND FALSEHOOD. !

Veritas luce clarior. * 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.

* Truth is brighter than light.

Though there are numbers of shopkeepers who scorn the mean vice of lying, and whose word mày 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

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