FALSE HYPOORISY.-NO. I.

Otago Witness, Issue 1555, 27 August 1881, Page 25

FALSE HYPOORISY.-NO. I.

Bt H. Lapham.

To speak of ' false ' hypocrisy may have a tincture of pleonasm, since hypeorisy involves the idea of falsenens. But the hypocrite generally assumes the mask of sanctity in order to gain the praise of his fellow men. He makes broad his phylacteries, and stands praying in public places, and oasts his large charities abroad, and has his reward of this world. Such hypocrisy generally is soon found out : it betrays itself. The Pecksniffs of society are more tolerated than believed in. Yet, paradoxical as it may seem, there is a something not wholly evil in hypocrisy. It, at any rate, showa that the person who practises it knows good from evil, and is aware that goodness is more acceptable to the world at large, and is worth possessing, else they would not pretend to It. It is as well ' to assume a virtue if we have it not.' It will not lessen vice, bat it will prevent its beoomlng too glaringly hldeouB — from being too familiar ; for with vice, as with many other things, ' familiarity breeds contempt.' A sin which shocks at its first appearance, when often regarded loses some* thing of its deformity, and has an enticing look which makes it doubly dangerous. Hypoorisy which assumes the form of goodness has at least a worthy objeot : it Bhows that a man has sufficient self-respect to desire his neighbours' good opinion. But what exouae out be urged for a hypoorisy which assumes the form of cvil — a hypoorisy whioh makes a man out more useless, more 111-natured, more wicked than he really 1b ? Such hypoorisy Ib, however, by no means uncommon. Perhaps the most exousable form of this folly is that of self-depreoiation, as it arises sometimes from an excess of modesty. A man who knows himself to be an excellent workman will often, when questioned as to his abilities, be foolish enough to say that he cannot do anything very well. He Is perfectly aware that there are things he oan do in such a way as would satisfy the most oaptious critic, but he will not give himself the oredit of bo doing. As a matter of course he Is overlooked and passed by, and is obliged to go through life in an inferior position solely because he chose to misrepresent himself. The world generally takes a man at his own valuation, and If he choose to value himself lightly, be sure no one else will go to the trouble to fiad oat his real worth in order to give him the oredit of it. It is difficult to see what gain a man hopes to secure by undervaluing his own powers, and he certainly stands in good stead to lose both credit and money thereby, Of course the opposite form of vice, that of valuing one's powers too highly, is also to be condemned. But that man who thinks too highly of himself, and is ready to say so, is much more likely to snooped in the world than a man who doories himself. If a man knows his own capabilities, by all means let him make the most of them. In these days of earnest competition he must run hard who wishes to gain a prize. He must think of himself firat. It 1b now a continual struggle for existence, and the weak will go to the wall. Nor haa anyone a right to expeot that because he may have sunk his own interest to advance the interests of a friend, that should the friend succeed he will in turn lend a helping hand. The ohances are he will take all the oredit to himself, and merely laugh at his helper for a too easy, obliging simpleton. A man must build his own fortunes if he wish to be sure of doing well. It seems almost wrong to quote Tennyson's beautiful words to support such a theory; yet (in a different sense from the Laureate's) — I hold it true with him who sings To one dear harp in diverse tones ; That men may rise from stepping stones

Of their dead relics, to higher things. Content is a good thing, but ambition Is a better. I think if I were starting a boy in life I should be inclined to quote Dick Mortlboy's philosophy, and say : Never be content ; it is your duty to get on, and do it by every possible means. Don't touoh a man when he is going down the hill, and don't let other men push you baok when you are striving hard to clamber up, Think, and of conrse try to prove, yourself as good a man as your neighbour, and don't be afraid to say so. Blow your own trumpet loud enough, and some one will give you credit for having something to make a noiee about, la the common affairs of life what a man haa done a man may do, but you will do nothing by decrying your own powers. Whether yours are the ten talents or the one, do not hide them, but display all you possess io the moat favourable light— then

you may succeed. Another very common form of this false and thankless hypocrisy i* that of assumed oynioism. Many a man and woman of naturally good genial disposition endeavour to conaeal it beneath a oold, harsh, unpleasant manner. They doubt, or seem to doubt, that there is any nobility, any oharlty, any honesty, or any good thing in life. They can never hear of any brave, or oharitable, or beautiful thing but they hint a doubt as to its motive. Life is for them nothing but a vale of tears, and heaven, if their opinion is to be relied upon, will only be a place of expiation for having been unhappy in this world. Yet their real warmth of heart is continually displaying Itself in spite of their endeavours to be considered misanthropes. They will do a kindly deed, yet when the reoipient thereof pours out his thanks, they will strike him into sllenoe with a chilling reserve. They sneer at all enthusiasm as the utmost Of folly. But their own work will be dona thoroughly, exaotly, and strictly according to measure. But for it they expeot no praise, nor will the most honest performance, the heartiest endeavours of ' their fellow men extort more than a churlish, doubtful commendation from them.' They see all our faults, aud do not hesitate to remind us of them. They profess to look upon all generosity, all friendships, all simple, spontaneous, outspoken enthusiasm, as so many forms of weakness. According to their oreed all men may be olassed either as rogues or fools. Those who have done well, and made money, are the former ; those who, in spite of poverty and ill-luok, oan oarry 'a light heart still breaking into song,' are the latter. Yet those very people bear within their breasts hearts hungering for friendship, souls that might eewily' wi attuned to love, and capacities to. enjoy all that makes life blessed. But they have foolishly assumed this doubtful, suspicions nature, and consider it would be weak to shake It off. Well, I would rather that all those who know me might meet me with a smile and a welcoming word, even' at the risk of being considered too good-natured, I would rather, by some simple aot of kind* ness, gain the fondness and esteem of one man, even if I paid for it by being taken in by twenty. Friendship is the sunshine of life, and heaven help that unfortunate whose life it has never shone upon. Nor that alone; but how shall we ever hope justly to worship the Beneficent One, ' whom we have not seen, if we love net our brother, whom we have seen.' It is a. tincture of this false hypoorisy that made Oarlyle' indulge in the sneer that 'men were mostly fools,' and originated Bbileau's outtirig epigram of— * "Tous lea hommes sont tous, et malque'toutaus soins, j Ne different entre eux, que de plus et dv moini."