All men think all men sinners but themselves.
Happy this consciousness of innocence! How fortunate that we should be such a virtuous and discreet people! And thus does one's very notions of what is right become a marketable article. Where neither money nor place is wanted, a gracious look and an invitation to dinner may have quite a telling effect. In fact, the more refined men have become, through the action of circumstances, such as education and position, the more abstracted and attenuated is the equivalent they demand for their virtue; till we reach the highest grade of all, whose noble natures, as they are called, can be seduced only by affection and gratitude. Now observe: in all these cases the thing is the same, whether it be crime we have been tempted to commit, or mere illegality; the only distinction lies in the value of the quid pro quo. But is there a distinction even in that? I doubt the fact. I don't say there is none, but I doubt it. Value is entirely arbitrary. One man, at the lower end of the scale, sins for the sake of a pound; and another, at the higher end, does the same thing for the sake of a kindness. The two men place the same value on their several equivalents, and each finds his own irresistible. Are they not both equally guilty?
That a refined man is better than a coarse one, I admit. He is pleasanter, and not only so, but safer. We know his virtue to be secure from a thousand temptations before which meaner natures fall; and to a large extent, therefore, we feel him to be worthy of our trust. He will not betray us for a pound, or a dinner, or a place, or a coaxing word, or a condescending bow: but we must not go too far with him for all that. He has his price as surely as the meanest of his fellows; and let him only come in the way of a temptation he values as highly as the other values his miserable pound, and down he goes! Refined natures, therefore, are only comparatively trustworthy; and, however estimable or admirable they may be under other circumstances, when they do fail they are as guilty as the rest. It is a bad thing altogether, bribery and corruption is; and I don't object to your putting it down when it takes that material form of money you can so readily get hold of. But what I hate is the cant that is canted about it by those who have not even the virtue to take their equivalent on the sly. For it is a remarkable thing, that when this does not come in a material shape, such as you can count or handle, it is looked upon by the bribee as no bribe at all! Nay, in some cases he will glory in his crime, as if it were a virtue; and in all cases he will turn round upon his fellow-criminal—him of the vulgar sort—call him a worm, and throw that mess of pottage at him! This refined evil-doer may be as energetic as he pleases in his actions, but it would be well if he were a little more quiet in his words. If he looks within, he will find that the distinction on which he prides himself is wholly superficial; and that such language is very unbecoming the lips of one who might more truly, as well as more politely, say to corruption, thou art my father, and to the worm, thou art my mother and my sister.
The main cause of such anomalies I take to be, that there is among us a general want of earnestness. We do not believe in ourselves, or our duties, or our destinies. Our life has no theory, and we care only for outward forms and symbols. Our taste is shocked by the grossness of vice, but we have no quarrel with the thing itself; and if the people around us will only preserve a polished, or at least inoffensive exterior, that is all we demand. Why should we look below the surface in their case, when we do no such thing in our own? We feel amiable, genteel, and refined; we detest the appearance of low impropriety, and would take a good deal of trouble to put it down; we look very kindly on the world in general, if the low people who are in it would only become as decorous as ourselves. In the old republics, the case was different. There men had a theory, even if a bad one, and they stuck to it through good report and through bad report. The theory was the spirit of the community, and its members sacrificed to it their whole individuality. No wonder that such little political unities held together as if their component parts had been welded, and that they continued to do so till they came into collision, and, from their hardness and toughness, rubbed one another out.
Put down bribery and corruption: that is fair. And more especially put down open, shameless, and brutal bribery and corruption, for its very coarseness is, in itself, an additional crime. But no reform is efficacious that does not come from within; and when refined men wage war against vulgar vices, let them look sharply to their own. I do not say, that by taking thought they will be able to do entirely away with the seductive influence of a bow, or a dinner, or a kind action; and that, in spite of these, they will do their duty with the stern resolve of an ancient Spartan. But they will be less likely to yield to temptation, and the price of their virtue will at least mount higher and higher, which is as much as we can expect of human nature. The grand benefit, however, they will derive from the inquisition, is the lesson of tolerance it will teach. They will refrain, for shame's sake, from casting stones and calling names. They will see that the only part of the offence they can notice is vulgarity and ignorance, and they will quietly try to refine the one and enlighten the other.
THE EGYPTIAN MUSEUM, LIVERPOOL.
In a cross street named Colquitt Street, near a fashionable promenade of Liverpool, will be found the rich, valuable, and interesting museum which we are about briefly to describe. It is the property of Mr Joseph Mayer, F.S.A., a townsman of Liverpool, esteemed as much for his private worth as for his refined classical taste. This gentleman has been long known as a collector; and by the purchase of an entire gallery of antiquities, formed by one who travelled long in Egypt and Nubia, and visited the remains of ancient Carthage, he became possessed of a museum so extensive that his private residence could not contain them, and so rare, that the public desired to know more about them. With the view, therefore, of keeping them together, and gratifying the many who longed to acquaint themselves with these interesting relics of an interesting race, this house in Colquitt Street has been appropriated. For the purpose of meeting the current expenses of the exhibition, and enabling the proprietor to add to its contents, a very trifling charge is made for admission, and a book is kept for the autographs of the visitors.
The first room entered displays a large collection of Egyptian stelæ and other monuments, while the outer cases and sarcophagi of several mummies are placed in another apartment. The word stela means merely a memorial pillar or tombstone; and in this room the reflective mind will find much food for meditation. We have here the first elements of all religion brought visibly before us in the carvings—the recognition of a deity, and the belief in immortality. More than one of these stelæ has upon it the royal cartouch; one of them has no fewer than four of these elliptical rings with inscriptions, and two more from which the hieroglyphics have been erased. This tells a tale, for in the age commemorated, it was a mark of disgrace to have the name obliterated. Another stela contains the jackal, or genius of the departed, with propitiatory offerings from his friends. The curious will learn with interest, that another of these monuments dates back to the time of Joseph. It has twice engraved upon it the name Osortosen—perhaps the Pharaoh 'who gave him to wife Asenath, the daughter of Potiphorah, priest of On,' and raised the obelisk at Heliopolis, towns thought to be the same. Near to this is another stela of great beauty, engraved in low relief and cavo-relievo, coloured. It belongs to Manetho's sixth dynasty, and is consequently very ancient. One still more so is in the same collection: it is of the fourth dynasty of that historian—consequently, of the time when the Pyramids were built. It is beautifully executed in intaglio and relievo, with the surface polished. These stelæ, of which the collection is very rich, are composed of various rocks—such as granite, syenite, limestone, the travertino of the Italians, and sandstone.