The Essays of Arthur Schopenhauer | Page 6

men have often put on the mask of philosophy, and even of philanthropy, and I know not what besides. Women have a smaller choice. As a rule they avail themselves of the mask of morality, modesty, domesticity, and humility. Then there are general masks, without any particular character attaching to them like dominoes. They may be met with everywhere; and of this sort is the strict rectitude, the courtesy, the sincere sympathy, the smiling friendship, that people profess. The whole of these masks as a rule are merely, as I have said, a disguise for some industry, commerce, or speculation. It is merchants alone who in this respect constitute any honest class. They are the only people who give themselves out to be what they are; and therefore they go about without any mask at all, and consequently take a humble rank.
It is very necessary that a man should be apprised early in life that it is a masquerade in which he finds himself. For otherwise there are many things which he will fail to understand and put up with, nay, at which he will be completely puzzled, and that man longest of all whose heart is made of better clay--
_Et meliore luto finxit praecordia Titan.[1]_
[Footnote 1: Juvenal, Sat. 14, 34]
Such for instance is the favour that villainy finds; the neglect that merit, even the rarest and the greatest, suffers at the hands of those of the same profession; the hatred of truth and great capacity; the ignorance of scholars in their own province; and the fact that true wares are almost always despised and the merely specious ones in request. Therefore let even the young be instructed betimes that in this masquerade the apples are of wax, the flowers of silk, the fish of pasteboard, and that all things--yes, all things--are toys and trifles; and that of two men whom he may see earnestly engaged in business, one is supplying spurious goods and the other paying for them in false coin.
But there are more serious reflections to be made, and worse things to be recorded. Man is at bottom a savage, horrible beast. We know it, if only in the business of taming and restraining him which we call civilisation. Hence it is that we are terrified if now and then his nature breaks out. Wherever and whenever the locks and chains of law and order fall off and give place to anarchy, he shows himself for what he is. But it is unnecessary to wait for anarchy in order to gain enlightenment on this subject. A hundred records, old and new, produce the conviction that in his unrelenting cruelty man is in no way inferior to the tiger and the hyaena. A forcible example is supplied by a publication of the year 1841 entitled _Slavery and the Internal Slave Trade in the United States of North America: being replies to questions transmitted by the British Anti-slavery Society to the American Anti-slavery Society_.[1] This book constitutes one of the heaviest indictments against the human race. No one can put it down with a feeling of horror, and few without tears. For whatever the reader may have ever heard, or imagined, or dreamt, of the unhappy condition of slavery, or indeed of human cruelty in general, it will seem small to him when he reads of the way in which those devils in human form, those bigoted, church-going, strictly Sabbatarian rascals--and in particular the Anglican priests among them--treated their innocent black brothers, who by wrong and violence had got into their diabolical clutches.
[Footnote 1: _Translator's 'Note_.--If Schopenhauer were writing to-day, he would with equal truth point to the miseries of the African trade. I have slightly abridged this passage, as some of the evils against which he protested no longer exist.]
Other examples are furnished by Tshudi's _Travels in Peru_, in the description which he gives of the treatment of the Peruvian soldiers at the hands of their officers; and by Macleod's _Travels in Eastern Africa_, where the author tells of the cold-blooded and truly devilish cruelty with which the Portuguese in Mozambique treat their slaves. But we need not go for examples to the New World, that obverse side of our planet. In the year 1848 it was brought to life that in England, not in one, but apparently in a hundred cases within a brief period, a husband had poisoned his wife or _vice versa_, or both had joined in poisoning their children, or in torturing them slowly to death by starving and ill-treating them, with no other object than to get the money for burying them which they had insured in the Burial Clubs against their death. For this purpose a child was often insured in several, even in as many as twenty clubs at once.[1]
[Footnote 1: Cf.