FOOTNOTES:
[18] The late Admiral Sir Edward Codrington, when in command, during the war, of a frigate on the coast of Calabria, finding sickness appear amongst his crew, purchased on his own responsibility some bullocks, for the purpose of supplying them with fresh meat. Lord Collingwood having heard of this, and considering it a breach of discipline, sent for Codrington, and addressed him: "Captain Codrington, pray have you any idea of the price of a bullock In this place?" "No, my lord," was the reply, "I have not; but I know well the value of a British sailor's life!"
From Dicken's Household Words.
STRINGS OF PROVERBS.
When a saying has passed into a national proverb, it is regarded as having received the "hall-mark" of the people, with respect to its prudence or practical wisdom. Proverbs deal only with realities, generally of the most homely and every-day kind, and are always supposed to comprise the most sage advice, or the most broad worldly truth, within the least possible compass.
Now, while we admit that proverbs are for the most part true, and useful in their teaching, and that they very often inculcate excellent maxims, we must at the same time enter our protest against the infallibility of most of them. Numbers will be found, on the least examination (which is seldom given to them) to be one-sided truths; others, inculcate an utterly selfish conduct, under the guise of prudence or worldly wisdom; and some of them are absolutely false, or only of the narrowest application. The majority of the proverbs, of all modern nations, originate with the people, and with the humbler classes (we must except the Chinese and Arabic, which are evidently the product of their sages), as witnessed by the homeliness of the allusions, and the frequent vulgarity, but, in all cases, the actual experience of life and its ordinary occurences with regard to men and things. They are full of corn, with a proportionate quantity of chaff and straw. Let us no longer, therefore, take all these "sayings" for granted; let us rather take them to task a little, for their revision and our own good.
Proverbs being the common property of all mankind, and often to be traced to very remote geographical sources, we shall observe no national classification; but string a few together now and then from Arabia and China, from Spain, Italy, France, or England, just as they may occur. So, now to our first string.
Honesty is the best policy. This is true in the higher sense; but doubtful in the sense usually intended. It is true as to the general good, but not usually for the individual, except in the long run. (We pass over the obvious truth, that it is better policy to earn a guinea, than to steal one, because the proverb has a far wider range of meaning than that.) To be a "politic," clever fellow, a vast deal more humoring of prejudices, errors, and follies, is requisite, than at all assorts with true honesty of character. If, however, we regard this proverb only on its higher moral ground, then, of course, we must at once admit its truth. The reader will probably be surprised, as we were, to find that it comes from the Chinese, and will be found in the translation of the novel of "Iu-Kiao-Li."
A leap from a hedge is better than a good man's prayer. (Spanish.) The leap (of a robber) from his lurking-place, being preferable to asking charity, and receiving a blessing, is one of those proverbs, the impudent immorality of which is of a kind that makes it impossible to help laughing. Its frank atrocity amounts to the ludicrous. It is an old Spanish proverb, and occurs in "Don Quixote"—of course in the mouth of Sancho.
A bird in the hand is worth two in the bush. The extreme caution ridiculed by this proverb is of a kind which one would hardly have expected to be popular in a commercial country. If this were acted upon, there would be an end of trade and commerce, and all capital would lie dead at the banker's—as a bird who was held safe. The truth is, our whole practice is of a directly opposite kind. We regard a bird in the hand as worth only a bird; and we know there is no chance of making it worth two birds—not to speak of the hope of a dozen—without letting it out of the hand. Inasmuch, however, as the proverb also means to exhort us not to give up a good certainty for a tempting uncertainty, we do most fully coincide in its prudence and good sense. It is identical with the French "Mieux vaut un 'tiens' que deux 'tu l'auras,'"—one "take this" is better than two "thou shalt have it;"—identical also with the Italian: E meglio un uovo oggi, che una gallina domani; an egg to-day is better than a hen to-morrow. It owes its origin to the Arabic—"A thousand cranes in the air, are not worth one sparrow in the fist."
Enough is as good as a feast. The best comment on this proverb that occurs to us was the reply made by Rooke, the composer (a man who had a fund of racy Irish wit in him), at a time when he was struggling with considerable worldly difficulties. "How few are our real wants!" said a consoling friend; "of what consequence is a splendid dinner? Enough is as good as a feast."—"Yes," replied Rooke, "and therefore a feast is as good as enough—and I think I prefer the former."
Love me, love my dog. At first sight this has a kindly appearance, as of one whose interest in a humble friend was as great as any he took in himself; but, on looking closer into it, we fear it involves a curious amount of selfish encroachment upon the kindness of others—a sort of doubling of the individuality, with all its exactions. My dog (in whatever shape) may be an odious beast; or, at best, one who either makes himself, or, whose misfortune it is to be, very disagreeable to certain people; but, never mind—what of that, if he is my dog? Society could not go on if this were persisted it.
Set a beggar on horseback, and he'll ride to the devil. The direction in which he will ride depends entirely on the character of the beggar—or poor man suddenly risen to power. Some sink over the other side of the horse, and drop into utter sloth and pampered sensualism; but others do their best to ride well, and sometimes succeed. Masaniello and Rienzi did not ride long in the best way; but several patriots, who have rapidly risen from obscurity to power, have set noble examples.
Throw him into a river, and he will rise with a fish in his mouth. (Arabic.) Some men are so fortunate that nothing can sink them. Where another man would drown they find fish or pearls.
The monkey feared transmigration, lest he should become a gazelle. (Arabic.) The matchless conceit of some people, and utter ignorance of themselves, either as to appearance or abilities, are finely expressed in the above.
The baker's wife went to bed hungry. (Arabic.) How often is it seen, that those who follow a profession or trade, are among the last to display a special benefit from their calling! Our proverb, that "Shoemakers' wives are the worst shod," seems to be derived from the same source.
Chat échaudé craint l'eau froide; the scalded cat fears (even) cold water. This is a better version of the English proverb of "A burnt child dreads the fire." That the proverb is by no means of general application, the experience of every one can avouch. It would be the saving of many a child, of whatever age, who having been burnt should entertain a salutary dread of the fire ever after. But it is not so; witness how many are burnt—i.e., ruined, wounded, shot, drowned, made ridiculous, who had all been previously well warned by "burning their fingers" with losses, injuries by land and sea, and failures in attempts involving dangerous chances.
Crom a boo; I will burn. This Irish proverb, or saying, may serve in many respects as an adverse commentary on the preceding. There are people who are never at rest when they are out of hot water—nor contented when they are in. "I will burn" is the motto of the Duke of Leinster. It would do capitally for Mr. Smith O'Brien. Perhaps, however, it should not be read as a resolution to suffer, but as a threat to inflict a burning. Still, the vagueness of this threat—a dreadful announcement with no definite object—would render it equally applicable.
Bis dat qui cito dat; he gives double who gives promptly. The truth of this is well illustrated by the converse it suggests; that he who long delays and tantalizes before giving, earns less gratitude than scorn. It requires more generosity and a finer mind to confer a favor in the best way, than to confer double the amount of the favor in itself.
What I gain afore I lose ahint. (Scotch.) To be engrossed with a fixed object, is to forget what is going on all around us. I am closely engaged with what is passing before my eyes, while I am deceived and injured behind my back. This quaint old proverb has been ludicrously illustrated by a characteristic story. A Highlander, in a somewhat scanty kilt, was crossing a desolate moor one winter's night, and being very cold, he hastened to a light he saw at no great distance. It turned out to be a decomposed cod's head, which sent forth phosphoric gleams. He stooped down to try and warm his hands at it; but finding the bleak winds whistling all round his legs, he made the sage observation above, which has passed into a proverb.
Entfloh'nes Wort, geworf'ner Stein, die kommen nimmermehr herein; the hasty word, and hasty stone, can never be recalled. How truthful, how home to the mark, does this proverb fly; how excellent is the warning and the self-command it inculcates!
To-day a fire, to-morrow ashes. (Arabic.) Violent passions are the soonest exhausted; to-day all-powerful, to-morrow nothing, or the consequences.
Reading the psalms to the dead. (Arabic.) This is the original of our "Preaching to the dead," to express the fruitlessness of exhortations, applications, or petitions, to certain insensible people.
Follow the owl, she will lead thee to ruin. (Arabic.) A most picturesque proverb, giving its own scenery with it. But it strikes one as curious that this should come from the East which seems so familiar to our apprehensions. Not only are the habits of the owl the same, but the owl is equally regarded as the symbol of a purblind fool. Yet, on the other hand, the owl of classic times was a type of wisdom.
Two of a trade can never agree. It is curious, and, in most instances, highly gratifying, to see how many of these sayings of our ancestors are becoming falsified by the great advances made, of late years, in social feelings and arrangements. Trades' unions, co-operative societies—in fact, all our great companies prove how well two of a trade can agree; and so do all combinations of masters or of workmen. Yes, it will be said, but they "agree," and co-operate for their mutual interests, and they do not agree with those opposed to them. Of course not; the sensible thing, therefore, is obvious, to enlarge the sphere of good understanding and reciprocal fair dealing in matters of business, and thus to supersede the bad feeling and injury of greedy rivalries and selfish antagonisms.
There was a wife who always took what she had, and never wanted. (Scotch.) A good practical advice, showing the importance of using what you possess, instead of hoarding it, or reserving it, even when most needed, for some possible contingency, which may never occur. It seems to refer chiefly to articles of dress, clothing, domestic utensils, or other household matters.
Dat Deus immiti cornua curta bovi; God curtails the power to do evil in those who desire to do it.
There is honor among thieves. This is, no doubt, quite true, though you must be a thief yourself to derive much benefit from it. They stand by their order. The suggestion is—since there is honor towards each other among the most unprincipled classes, surely Mr. Sweepstakes, and Mr. Moses Battledore, who are both respectable members of society, and belong to clubs, would not cheat me. But this does not logically follow; for we by no means know how far the respectable individual makes his view of his own interest an excuse to himself for an occasional exception to the code of morality he professes. There's honor among thieves; and there are thieves (here and there) among honorably-connected men, "all honorable men." Life is a "mingled yarn" of good and evil; and society is a motley aggregate of all sorts of yarns.
A rose-bud fell to the lot of a monkey. (Arabic.) The monkey appreciated the rose-bud quite as much as swine appreciate the pearls which are said to be cast before them.
Of what use to a fool is all the trouble he gives himself? (Chinese.) None whatever; but his folly may cause a vast deal of trouble to people of sense. One false move of an utterly incompetent man in office, and the force of the saying becomes very expansive.
There are no lies so wicked as those which have some foundation. (Chinese.) A saying which is but too true, and which ought to be universally understood in society, as some protection against slander.
Many preparations before the sour plum sweetens. (Chinese.) Great results do not hastily ripen; great and important changes must undergo a gradual process.
Spare the rod and spoil the child. This seems to be derived from the old Spanish proverb, which we find in Don Quixote, "He loves thee well who makes thee weep." They are unkindly and dangerous maxims, which tend to inculcate severity, and to justify harsh treatment upon the plea of future advantage. We readily admit that nothing can well be worse than a "spoilt child," nor can a more injurious system exist than that of pampering or spoiling—except the direct opposite, that of frequently causing tears.
A tea-spoonful of honey is worth a pound of gall. An indiscriminate use of the sweets of life is a stupidity and an injury; but the judicious use of them is of far more service in the production of good results, than the bitter lessons which are often considered to be of most advantage. It is better to soften the heart than to harden it. "A soft word turneth away wrath."
What the ant collects in a year, the priest eats up in a night. (Arabic.) The tithe-taxes, and other revenues of the state-clergy, derived from the industry of the working classes, are not very tenderly dealt with in this proverb.
The walls have ears. (Arabic.) This is one of the many instances of our homeliest proverbs in every-day use, being derived from the East. No doubt the saying, that "Little pitchers have great ears" (in allusion to the sharpness of hearing in children), is also derived from the domestic utensils of foreign countries in ancient times. The British Museum contains many such little pitchers, as well as the Foundling Hospital.
The ox that ploughs must not be muzzled. (Arabic.) The laborer ought to be allowed freedom of speech, or at least free breathing. We have a nautical saying akin to this—"A sailor never works well if he does not grumble."
Three united men will ruin a town. (Arabic.) The power of combination was never more excellently expressed.
He begins the quarrel who gives the second blow. (Spanish.) There are but few who possess the requisite degree of wise and kindly forbearance and magnanimous self-command implied in this saying. To strike again, or rather (as the blow is figurative) to retort an angry word, is natural to most men; to preserve a reproving silence, or administer a dignified rebuke, is in the power only of great characters, and not with them at all times. But it is quite possible, as we live in a very pugnacious world, that such forbearance should not be thrown away upon every one, or the small majority of the magnanimous would soon be beaten out of existence. The above proverb, we believe, is originally Spanish, and, coming from a people so proverbially revengeful, seems very extraordinary, and only to be accounted for as the result of an abstract thought of some lofty-minded hidalgo, speculating on friendship. Don Quixote might have said it.
A stitch in time saves nine. One of the most sensible and practical of all proverbs, as every body's experience can avouch. Yet, in defiance of all their own experience, how many people we often see who constantly neglect the stitch in time! They do not forget it, or overlook it; and when they do, if you point it out to them, they still neglect it.
Chi non sa niente, non dubita di niente; he who knows nothing, doubts of nothing. The converse is equally true. He who knows much, is careful how he doubts of any thing. This is peculiarly inculcated, at the present time, by the extraordinary discoveries and success of science.