I AM aware that a preface must be short, if its author aspire to have it read. I shall therefore content myself with making a very few preliminary observations, which I wish to be considered as apologies. My first apology is, for having throughout my book made use of the words lying and lies, instead of some gentler term, or some easy paraphrase, by which I might have avoided the risk of offending the delicacy of any of my readers. Our great satirist speaks of a Dean who was a favourite at the church where he officiated, because "He never mentioned hell to ears polite,-" and I fear that to "ears polite," my coarseness, in uniformly calling lying and lie by their real names, may sometimes be offensive. But, when writing a book against lying, I was obliged to express my meaning in the manner most consonant to the strict truth; nor could I employ any words with such propriety as those hallowed and sanctioned for use, on such an occasion, by the practice of inspired and holy men of old. Moreover, I believe that those who accustom themselves to call lying and lie by a softening appellation, are in danger of weakening their aversion to the fault itself. My second apology is, for presuming to come forward, with such apparent boldness, as a didactic writer, and a teacher of truths, which I ought to believe that every one knows already, and better than I do. But I beg permission to deprecate the charge of presumption and self-conceit, by declaring that I pretend not to lay before my readers any new knowledge; my only aim is to bring to their recollection knowledge which they already possess, but do not constantly recall and act upon. I am to them, and to my subject, what the picturecleaner is to the picture; the restorer to observation of what is valuable, and not the artist who created it. In the next place, I wish to remind them that a weak hand is as able as a powerful one to hold a mirror, in which we may see any defects in our dress or person. In the last place, I venture to assert that there is not in my whole book a more common-place truth, than that kings are but men, and that monarchs, as well as their subjects, must surely die. Notwithstanding, Philip of Macedon was so conscious of his liability to forget this awful truth, that he employed a monitor to follow him every day, repeating in his ear, "Remember thou art but a man." And he who gave this salutary admonition neither possessed superiority of wisdom, nor pretended to possess it. All, therefore, that I require of my readers is to do me justice to believe that, in the following work, my pretensions have been as humble, and as confined, as those of the REMEMBRANCER of PHILIP OF MACEDON. AMELIA OPIE. IN ALL ITS BRANCHES. CHAPTER I. INTRODUCTION. WHAT Constitutes lying? I answer, the intention to deceive. If this be a correct definition, there must be passive as well as active lying: and those who withhold the truth, or do not tell the whole truth, with an intention to deceive, are guilty of lying, as well as those who tell a direct or positive falsehood. Lies are many, and various in their nature and in their tendency, and may be arranged under their different names, thus: Lies of Vanity. Lies of Flattery. Lies of Convenience. Lies of Interest. Lies of Fear. Lies of first-rate Malignity. Lies of second-rate Malignity. Lies, falsely called Lies of Benevolence. Lies of real Benevolence. Lies of mere Wantonness, proceeding from a depraved love of lying, or contempt for truth. There are others probably; but I believe that this list contains all those which are of the most importance; unless, indeed, we may add to it— Practical Lies; that is, Lies acted, not spoken. I shall give an anecdote, or tale, in order to illustrate each sort of lie in its turn, or nearly so, lies for the sake of lying excepted; for I should find it very difficult so to illustrate this the most despicable species of falsehood. CHAPTER II. ON THE ACTIVE AND PASSIVE LIES OF VANITY. I shall begin my observations by defining what I mean by the Lie of Vanity, both in its active and passive nature; these lies being undoubtedly the most common, because vanity is one of the most powerful springs of human action, and is usually the besetting sin of every one. Suppose that, in order to give myself consequence, I were to assert that I was actually acquainted with certain great and distinguished personages whom I had merely met in fashionable society. Suppose also, I were to say that I was at such a place, and such an assembly, on such a night, without adding, that I was there, not as an invited guest, but only because a benefit concert was held at these places, for which I had tickets.-These would both be lies of vanity; but the one would be an active, the other a passive lie. In the first I should assert a direct falsehood, in the other I should withhold part of the truth; but both would be lies, because, in both, my intention was to deceive.* But though we are frequently tempted to be guil * This passive lie is a very frequent one in certain circles in London; as many ladies and gentlemen there purchase tickets for benefit concerts held at great houses, in order that the ymay be able to say, "I was at Lady such a one's on such a night." |