“Virtue,” said Glendower, “would indeed be a chimera, did it require support from those whom you have cited.”
“True,—most true,” answered Crauford, somewhat disconcerted in reality, though not in appearance; “and yet, strange as it may seem, I have known some of those persons very good, admirably good men. They were extremely moral and religious: they only played the great game for worldly advantage upon the same terms as the other players; nay, they never made a move in it without most fervently and sincerely praying for divine assistance.”
“I readily believe you,” said Glendower, who always, if possible, avoided a controversy: “the easiest person to deceive is one’s own self.”
“Admirably said,” answered Crauford, who thought it nevertheless one of the most foolish observations he had ever heard, “admirably said! and yet my heart does grieve bitterly for the trials and distresses it surveys. One must make excuses for poor human frailty; and one is often placed in such circumstances as to render it scarcely possible without the grace of God” (here Crauford lifted up his eyes) “not to be urged, as it were, into the reasonings and actions of the world.”
Not exactly comprehending this observation, and not very closely attending to it, Glendower merely bowed, as in assent, and Crauford continued,—
“I remember a remarkable instance of this truth. One of my partner’s clerks had, through misfortune or imprudence, fallen into the greatest distress. His wife, his children (he had a numerous family), were on the literal and absolute verge of starvation. Another clerk, taking advantage of these circumstances, communicated to the distressed man a plan for defrauding his employer. The poor fellow yielded to the temptation, and was at last discovered. I spoke to him myself, for I was interested in his fate, and had always esteemed him. ‘What,’ said I, ‘was your motive for this fraud?’ ‘My duty!’ answered the man, fervently; ‘my duty! Was I to suffer my wife, my children, to starve before my face, when I could save them at a little personal risk? No: my duty forbade it!’ and in truth, Glendower, there was something very plausible in this manner of putting the question.”
“You might, in answering it,” said Glendower, “have put the point in a manner equally plausible and more true: was he to commit a great crime against the millions connected by social order, for the sake of serving a single family, and that his own?”
“Quite right,” answered Crauford: “that was just the point of view in which I did put it; but the man, who was something of a reasoner, replied, ‘Public law is instituted for public happiness. Now if mine and my children’s happiness is infinitely and immeasurably more served by this comparatively petty fraud than my employer’s is advanced by my abstaining from, or injured by my committing it, why, the origin of law itself allows me to do it.’ What say you to that, Glendower? It is something in your Utilitarian, or, as you term it, Epicurean [See the article on Mr. Moore’s “Epicurean” in the “Westminster Review.” Though the strictures on that work are harsh and unjust, yet the part relating to the real philosophy of Epicurus is one of the most masterly things in criticism.] principle; is it not?” and Crauford, shading his eyes, as if from the light, watched narrowly Glendower’s countenance, while he concealed his own.
“Poor fool!” said Glendower; “the man was ignorant of the first lesson in his moral primer. Did he not know that no rule is to be applied to a peculiar instance, but extended to its most general bearings? Is it necessary even to observe that the particular consequence of fraud in this man might, it is true, be but the ridding his employer of superfluities, scarcely missed, for the relief of most urgent want in two or three individuals; but the general consequences of fraud and treachery would be the disorganization of all society? Do not think, therefore, that this man was a disciple of my, or of any, system of morality.”
“It is very just, very,” said Mr. Crauford, with a benevolent sigh; “but you will own that want seldom allows great nicety in moral distinctions, and that when those whom you love most in the world are starving, you may be pitied, if not forgiven, for losing sight of the after laws of Nature and recurring to her first ordinance, self-preservation.”