Ven ’a’s cotch must go to pris’n!”
But what is it that does not belong to you? I answer, whatever you cannot take with impunity. Never fail, however, to appropriate that which the law does not protect. This is a duty which you owe to yourselves. And in order that you may thoroughly carry out this principle, procure, if you can, a legal education; because there are a great many flaws in titles, agreements, and the like, the knowledge of which will often enable you to lay hands upon various kinds of property to which at first sight you might appear to have no claim. Should you ever be so circumstanced as to be beyond the control of the law, you will, of course, be able to take whatever you want; because there will be nothing then that will not belong to you. This, my friends, is a grand moral principle; and, as illustrative of it, we have an example (as schoolboys say in their themes) in Alexander the Great; and besides, in all other conquerors that have ever lived, from Nimrod down to Napoleon inclusive.
Speak evil of no one behind his back, unless you are likely to get anything by so doing. On the contrary, have a good word to say, if you can, of everybody, provided that the person who is praised by you is likely to be informed of the circumstance. And, the more to display the generosity of your disposition, never hesitate, on convenient occasions, to bestow the highest eulogies on those who do not deserve them.
Be abstemious—in eating and drinking at your own expense; but when you feed at another person’s, consume as much as you can possibly digest.
Let your behaviour be always distinguished by modesty. Never boast or brag, when you are likely to be disbelieved; and do not contradict your superiors—that is to say, when you are in the presence of people who are richer than yourselves, never express an opinion of your own.
Live peaceably with all mankind, if you can; but, as you cannot, endeavor, as the next best thing, to settle all disputes as speedily as possible, by coming, without loss of time, to blows; provided always that the debate promises to be terminated, by reason of your superior strength, in your own favour, and that you are not likely to be taken up for knocking another person down. It is very true that I, individually, never shun this kind of discussion, whatever may be the strength and pretensions of my opponent; but then, I enjoy a consciousness of superiority over the whole world, which you, perhaps, may not feel, and which might, in some cases, mislead you. I think, however, that a supreme contempt for all but yourselves is a very proper sentiment to entertain; and, from what I observe of the conduct of certain teachers, I imagine that this is what is meant by the word humility. You must, nevertheless, be careful how you display it; do so only when you see a probability of overawing and frightening those around you, so as to make them contributors to the great aim of your existence—self-gratification.
Be firm, but not obstinate. Never change your mind when the result of the alteration would be detrimental to your comfort and interest; but do not maintain an inconvenient inflexibility of purpose. Do not, for instance, in affairs of the heart, simply because you have declared, perhaps with an oath or two, that you will be constant till death, think it necessary to make any effort to remain so. The case stands thus: you enter into an agreement with a being whose aggregate of perfections is expressible, we will say, by 20. Now, if they would always keep at that point, there might be some reason for your remaining unaltered, namely, your not being able to help it. But suppose that they dwindle down to 19-1/2, the person, that is, the whole sum of the qualities admired, no longer exists, and you, of course, are absolved from your engagement. But mind, I do not say that you are justified in changing only in case of a change on the opposite side: you may very possibly become simply tired. In this case, your prior promise to yourself will absolve you from the performance of the one in question.
And now, my good friends, before we part, let me beg of you not to allow yourselves to be diverted from the right path by a parcel of cant. You will hear my system stigmatised as selfish; and I advise you, whenever you have occasion to speak of it in general society, to call it so too. You will thus obtain a character for generosity; a very desirable thing to have, if you can get it cheap. Selfish, indeed! is not self the axis of the earth out of which you were taken? The fact is, good people, that just as notions the very opposite of truth have prevailed in matters of science, so have they, likewise, in those of morals. A set of impracticable doctrines, under the name of virtue, have been preached up by your teachers; and it is only fortunate that they have been practised by so few; those few having been, almost to a man, poisoned, strangled, burnt, or worse treated, for their pains.
But here comes the police, to interfere, as usual, with the dissemination of useful truths. Farewell, my good people; and whenever you are disposed for additional instruction, I can only say that I shall be very happy to afford it to you for a reasonable consideration.