Ennui has perhaps made more gamblers than avarice, more drunkards than thirst, and perhaps as many suicides as despair.
In heaven ambition cannot dwell, / Nor avarice in the vaults of hell.
~Avarice.~--Though avarice will preserve a man from being necessitously poor, it generally makes him too timorous to be wealthy.--_Thomas Paine._
In all meanness there is a deficit of intellect as well as of heart, and even the cleverness of avarice is but the cunning of imbecility.--_Bulwer-Lytton._
Greater mischiefs happen often from folly, meanness, and vanity than from the greater sins of avarice and ambition.--_Burke._
'Tis not want, but rather abundance, that creates avarice.
When the work exceeds the ideal of the artist, the artist makes scant progress; and when the work falls short of his ideal it never ceases to improve, unless avarice be an obstacle.
That disease Of which all old men sicken,--avarice.
Curs'd merchandise, where life is sold, / And avarice consents to starve for gold.
I am rich beyond the dreams of avarice.
Gluttony, where it prevails, is more violent, and certainly more despicable, than avarice itself.
Desunt inopi? multa, avariti? omnia=--Poverty is in want of many things, avarice of everything.
Gambling is the child of avarice, but the parent of prodigality.
We have no government armed with power capable of contending with human passions unbridled by morality and religion. Avarice, ambition, revenge, or gallantry, would break the strongest cords of our Constitution as a whale goes through a net. Our Constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other. [Quoted in Fidelity magazine, February 1994, p. 26.]
Humility is that line of conduct which is a mean between overbearing pride on the one hand and abject servility on the other, as economy is the middle term between extravagance and avarice.
Habemus luxuriam atque avaritiam, publice egestatem, privatim opulentiam=--We have luxury and avarice, but as a people poverty, and in private opulence.
It is not want, but rather abundance that creates avarice.
Frugality, and even avarice, in the lower orders of mankind are true ambition. These afford the only ladder for the poor to rise to preferment.
Five enemies of peace inhabit with us — avarice, ambition, envy, anger, and pride; if these were to be banished, we should infallibly enjoy perpetual peace.
And you who say that it would be better to see practical anatomy than drawings of it, would be right if it were possible to see all the things which are shown in such drawings in a single drawing, in which you, with all your skill, will not see nor obtain knowledge of more than a few veins; and to obtain true and complete knowledge of these veins I have destroyed more than ten human bodies, destroying all the other limbs, and removing, down to its minutest particles, the whole of the flesh which surrounds these veins, without letting them bleed save for the insensible bleeding of the capillary veins. And as one body did not suffice for so long a time I had to proceed with several bodies by degrees until I finished by acquiring perfect knowledge, and this I {112} repeated twice to see the differences. And if you have a love for such things you may be prevented by disgust, and if this does not prevent you, you may be prevented by fear of living at night in company with such corpses, which are cut up and flayed and fearful to see; and if this does not prevent, you may not have a sufficient mastery of drawing for such a demonstration, and if you have the necessary mastery of drawing, it may not be combined with the knowledge of perspective; and if it were you might lack the power of geometrical demonstration, and the calculation of forces, and of the strength of the muscles, and perhaps you will lack patience and consequently diligence. As to whether these qualities are to be found in me or not the hundred and twenty books I have composed will pronounce the verdict Yes or No. Neither avarice nor negligence, but time has hindered me in these. Farewell.
Le jeu est le fils de l'avarice et le pere du desespoir=--Gambling is the son of avarice and the father of despair.
The potentiality of growing rich beyond the dreams of avarice.
Poverty wants some, luxury many, and avarice all things.
So for a good old-gentlemanly vice I think I must take up with avarice.
Of the land which the Romans gained by conquest from their neighbours, part they sold publicly, and turned the remainder into common; this common land they assigned to such of the citizens as were poor and indigent, for which they were to pay only a small acknowledgment into the public treasury. But when the wealthy men began to offer larger rents, and drive the poorer people out, it was enacted by law that no person whatever should enjoy more than five hundred acres of ground. This act for some time checked the avarice of the richer, and was of great assistance to the poorer people, who retained under it their respective proportions of ground, as they had been formerly rented by them. Afterwards the rich men of the neighbourhood contrived to get these lands again into their possession, under other people’s names, and at last would not stick to claim most of them publicly in their own. The poor, who were thus deprived of their farms, were no longer either ready, as they had formerly been, to serve in war or careful in the education of their children; insomuch that in a short time there were comparatively few freemen remaining in all Italy, which swarmed with workhouses full of foreign-born slaves. These the rich men employed in cultivating their ground of which they dispossessed the citizens. [“Tiberius Gracchus,” The Lives of the Noble Grecians and Romans , Translated by John Dryden and revised by Arthur Hugh Clough. (New York: Random House, Modern Library edition, p. 997).]
Poverty is in want of much, avarice of everything.
Luxuri? desunt multa, avariti? omnia=--Luxury is in want of many things; avarice, of everything.
Abraham took nothing for himself, but only for his servants; so the just man takes for himself nothing of the world, nor of the applause of the world, but only for his passions, which he uses as their master, saying to the one, 'Go,' and to another, 'Come.' _Sub te erit appetitus tuus._ The passions thus subdued are virtues. God himself attributes to himself avarice, jealousy, anger; and these are virtues as well as kindness, pity, constancy, which are also passions. We must treat them as slaves, and leaving to them their food hinder the soul from taking any of it. For when the passions gain the mastery they are vices, then they furnish nutriment to the soul, and the soul feeds on it and is poisoned.
"Fortune has been kind to you, then? Your tilbury, your groom, your clothes, are not then hired? Good, so much the better," said Caderousse, his eyes sparkling with avarice.
"Pray, my dear aunt, what is the difference in matrimonial affairs, between the mercenary and the prudent motive? Where does discretion end, and avarice begin? Last Christmas you were afraid of his marrying me, because it would be imprudent; and now, because he is trying to get a girl with only ten thousand pounds, you want to find out that he is mercenary."
I had heard of her as leading a most unhappy life, and as being separated from her husband, who had used her with great cruelty, and who had become quite renowned as a compound of pride, avarice, brutality, and meanness. And I had heard of the death of her husband, from an accident consequent on his ill-treatment of a horse. This release had befallen her some two years before; for anything I knew, she was married again.
There is first to note that, whereas in other principalities the ambition of the nobles and the insolence of the people only have to be contended with, the Roman emperors had a third difficulty in having to put up with the cruelty and avarice of their soldiers, a matter so beset with difficulties that it was the ruin of many; for it was a hard thing to give satisfaction both to soldiers and people; because the people loved peace, and for this reason they loved the unaspiring prince, whilst the soldiers loved the warlike prince who was bold, cruel, and rapacious, which qualities they were quite willing he should exercise upon the people, so that they could get double pay and give vent to their own greed and cruelty. Hence it arose that those emperors were always overthrown who, either by birth or training, had no great authority, and most of them, especially those who came new to the principality, recognizing the difficulty of these two opposing humours, were inclined to give satisfaction to the soldiers, caring little about injuring the people. Which course was necessary, because, as princes cannot help being hated by someone, they ought, in the first place, to avoid being hated by every one, and when they cannot compass this, they ought to endeavour with the utmost diligence to avoid the hatred of the most powerful. Therefore, those emperors who through inexperience had need of special favour adhered more readily to the soldiers than to the people; a course which turned out advantageous to them or not, accordingly as the prince knew how to maintain authority over them.
"Not more than five or six hundred thousand francs," said Lord Wilmore; "he is a miser." Hatred evidently inspired the Englishman, who, knowing no other reproach to bring on the count, accused him of avarice. "Do you know his house at Auteuil?"
Betwixt young Pallas and his aged sire, The Trojan pass'd, the city to survey, And pleasing talk beguil'd the tedious way. The stranger cast around his curious eyes, New objects viewing still, with new surprise; With greedy joy enquires of various things, And acts and monuments of ancient kings. Then thus the founder of the Roman tow'rs: "These woods were first the seat of sylvan pow'rs, Of Nymphs and Fauns, and salvage men, who took Their birth from trunks of trees and stubborn oak. Nor laws they knew, nor manners, nor the care Of lab'ring oxen, or the shining share, Nor arts of gain, nor what they gain'd to spare. Their exercise the chase; the running flood Supplied their thirst, the trees supplied their food. Then Saturn came, who fled the pow'r of Jove, Robb'd of his realms, and banish'd from above. The men, dispers'd on hills, to towns he brought, And laws ordain'd, and civil customs taught, And Latium call'd the land where safe he lay From his unduteous son, and his usurping sway. With his mild empire, peace and plenty came; And hence the golden times deriv'd their name. A more degenerate and discolor'd age Succeeded this, with avarice and rage. Th' Ausonians then, and bold Sicanians came; And Saturn's empire often chang'd the name. Then kings, gigantic Tybris, and the rest, With arbitrary sway the land oppress'd: For Tiber's flood was Albula before, Till, from the tyrant's fate, his name it bore. I last arriv'd, driv'n from my native home By fortune's pow'r, and fate's resistless doom. Long toss'd on seas, I sought this happy land, Warn'd by my mother nymph, and call'd by Heav'n's command."
18:21. And provide out of all the people able men, such as fear God, in whom there is truth, and that hate avarice, and appoint of them rulers of thousands, and of hundreds, and of fifties, and of tens,
"Undoubtedly," said Villefort, moderating the tones of his voice, "a marriage once concerted and then broken off, throws a sort of discredit on a young lady; then again, the old reports, which I was so anxious to put an end to, will instantly gain ground. No, it will all go well; M. d'Epinay, if he is an honorable man, will consider himself more than ever pledged to Mademoiselle de Villefort, unless he were actuated by a decided feeling of avarice, but that is impossible."
1:29. Being filled with all iniquity, malice, fornication, avarice, wickedness: full of envy, murder, contention, deceit, malignity: whisperers,
33:15. He that walketh in justices, and speaketh truth, that casteth away avarice by oppression, and shaketh his hands from all bribes, that stoppeth his ears lest he hear blood, and shutteth his eyes that he may see no evil.
HARRIS, THOMAS LAKE (1823-1906), American spiritualistic "prophet," was born at Fenny Stratford in Buckinghamshire, England, on the 15th of May 1823. His parents were Calvinistic Baptists, and very poor. They settled at Utica, New York, when Harris was five years old. When he was about twenty Harris became a Universalist preacher, and then a Swedenborgian. He became associated about 1847 with a spiritualist of indifferent character named Davis. After Davis had been publicly exposed, Harris established a congregation in New York. About 1850 he professed to receive inspirations, and published some long poems. He had the gift of improvisation in a very high degree. About 1859 he preached in London, and is described as a man "with low, black eyebrows, black beard, and sallow countenance." He was an effective speaker, and his poetry was admired by many; Alfred Austin in his book _The Poetry of the Period_ even devoted a chapter to Harris. He founded in 1861 a community at Wassaic, New York, and opened a bank and a mill, which he superintended. There he was joined by about sixty converts, including five orthodox clergymen, some Japanese people, some American ladies of position, and especially by Laurence Oliphant (q.v.) with his wife and mother. The community--the Brotherhood of the New Life--decided to settle at the village of Brocton on the shore of Lake Erie. Harris established there a wine-making industry. In reply to the objections of teetotallers he said that the wine prepared by himself was filled with the divine breath so that all noxious influences were neutralized. Harris also built a tavern and strongly advocated the use of tobacco. He exacted complete surrender from his disciples--even the surrender of moral judgment. He taught that God was bi-sexual, and apparently, though not in reality, that the rule of society should be one of married celibacy. He professed to teach his community a change in the mode of respiration which was to be the visible sign of possession by Christ and the seal of immortality. The Oliphants broke away from the restraint about 1881, charging him with robbery and succeeding in getting back from him many thousands of pounds by legal proceedings. But while losing faith in Harris himself, they did not abandon his main teaching. In Laurence Oliphant's novel _Masollam_ his view of Harris will be found. Briefly, he held that Harris was originally honest, greatly gifted, and possessed of certain psychical powers. But in the end he came to practise unbridled licence under the loftiest pretensions, made the profession of extreme disinterestedness a cloak to conceal his avarice, and demanded from his followers a blind and supple obedience. Harris in 1876 discontinued for a time public activities, but issued to a secret circle books of verse dwelling mainly on sexual questions. On these his mind ran from the first. In 1891 he announced that his body had been renewed, and that he had discovered the secret of the resuscitation of humanity. He published a book, _Lyra triumphalis_, dedicated to A. C. Swinburne. He also made a third marriage, and visited England intending to remain there. He was called back by a fire which destroyed large stocks of his wine, and remained in New York till 1903, when he visited Glasgow. His followers believed that he had attained the secret of immortal life on earth, and after his death on the 23rd of March 1906 declared that he was only sleeping. It was three months before it was acknowledged publicly that he was really dead. There can be little or no doubt as to the real character of Harris. His teaching was esoteric in form, but is a thinly veiled attempt to alter the ordering of sexual relations. Entry: HARRIS
GYLIPPUS, a Spartan general of the 5th century B.C.; he was the son of Cleandridas, who had been expelled from Sparta for accepting Athenian bribes (446 B.C.) and had settled at Thurii. His mother was probably a helot, for Gylippus is said to have been, like Lysander and Callicratidas, a _mothax_ (see HELOT). When Alcibiades urged the Spartans to send a general to lead the Syracusan resistance against the Athenian expedition, Gylippus was appointed, and his arrival was undoubtedly the turning point of the struggle (414-413). Though at first his long hair, his threadbare cloak and his staff furnished the subject of many a jest, and his harsh and overbearing manner caused grave discontent, yet the rapidity and decisiveness of his movements, won the sympathy and respect of the Syracusans. Diodorus (xiii. 28-32), probably following Timaeus, represents him as inducing the Syracusans to pass sentence of death on the captive Athenian generals, but we need have no hesitation in accepting the statement of Philistus (Plutarch, _Nicias_, 28), a Syracusan who himself took part in the defence, and Thucydides (vii. 86), that he tried, though without success, to save their lives, wishing to take them to Sparta as a signal proof of his success. Gylippus fell, as his father had done, through avarice; entrusted by Lysander with an immense sum which he was to deliver to the ephors at Sparta, he could not resist the temptation to enrich himself and, on the discovery of his guilt, went into exile. Entry: GYLIPPUS
JOHN II. (1319-1364), surnamed the Good, king of France, son of Philip VI. and Jeanne of Burgundy, succeeded his father in 1350. At the age of 13 he married Bona of Luxemburg, daughter of John, king of Bohemia. His early exploits against the English were failures and revealed in the young prince both avarice and stubborn persistence in projects obviously ill-advised. It was especially the latter quality which brought about his ruin. His first act upon becoming king was to order the execution of the constable, Raoul de Brienne. The reasons for this are unknown, but from the secrecy with which it was carried out and the readiness with which the honour was transferred to the king's close friend Charles of La Cesda, it has been attributed to the influence and ambition of the latter. John surrounded himself with evil counsellors, Simon de Buci, Robert de Lorris, Nicolas Braque, men of low origin who robbed the treasury and oppressed the people, while the king gave himself up to tournaments and festivities. In imitation of the English order of the Garter, he established the knightly order of the Star, and celebrated its festivals with great display. Raids of the Black Prince in Languedoc led to the states-general of 1355, which readily voted money, but sanctioned the right of resistance against all kinds of pillage--a distinct commentary on the incompetence of the king. In September 1356 John gathered the flower of his chivalry and attacked the Black Prince at Poitiers. The utter defeat of the French was made the more humiliating by the capture of their king, who had bravely led the third line of battle. Taken to England to await ransom, John was at first installed in the Savoy Palace, then at Windsor, Hertford, Somerton, and at last in the Tower. He was granted royal state with his captive companions, made a guest at tournaments, and supplied with luxuries imported by him from France. The treaty of Brétigny (1360), which fixed his ransom at 3,000,000 crowns, enabled him to return to France, but although he married his daughter Isabella to Gian Galeazzo Visconti of Milan, for a gift of 600,000 golden crowns, imposed a heavy feudal "aid" on merchandise, and various other taxes, John was unable to pay more than 400,000 crowns to Edward III. His son Louis of Anjou, who had been left as hostage, escaped from Calais in the summer of 1363, and John, far in arrears in the payments of the ransom, surrendered himself again "to maintain his royal honour which his son had sullied." He landed in England in January 1364 and was received with great honour, lodged again in the Savoy, and was a frequent guest of Edward at Westminster. He died on the 8th of April, and the body was sent back to France with royal honours. Entry: JOHN
In 1721 nothing of importance was produced, but in the next twelvemonth three capital works appeared. These were _The Fortunes and Misfortunes of Moll Flanders_, _The Journal of the Plague Year_, and _The History of Colonel Jack_. _Moll Flanders_ and _The Fortunate Mistress_ (Roxana), which followed in 1724, have subjects of a rather more than questionable character, but both display the remarkable art with which Defoe handles such subjects. It is not true, as is sometimes said, that the difference between the two is that between gross and polished vice. The real difference is much more one of morals than of manners. Moll is by no means of the lowest class. Notwithstanding the greater degradation into which she falls, and her originally dependent position, she has been well educated, and has consorted with persons of gentle birth. She displays throughout much greater real refinement of feeling than the more high-flying Roxana, and is at any rate flesh and blood, if the flesh be somewhat frail and the blood somewhat hot. Neither of the heroines has any but the rudiments of a moral sense; but Roxana, both in her original transgression and in her subsequent conduct, is actuated merely by avarice and selfishness--vices which are peculiarly offensive in connexion with her other failing, and which make her thoroughly repulsive. The art of both stories is great, and that of the episode of the daughter Susannah in _Roxana_ is consummate; but the transitions of the later plot are less natural than those in _Moll Flanders_. It is only fair to notice that while the latter, according to Defoe's more usual practice, is allowed to repent and end happily, Roxana is brought to complete misery; Defoe's morality, therefore, required more repulsiveness in one case than in the other. Entry: DEFOE
At home Mazarin's policy lacked the strength of Richelieu's. The Frondes were largely due to his own fault. The arrest of Broussel threw the people on the side of the parlement. His avarice and unscrupulous plundering of the revenues of the realm, the enormous fortune which he thus amassed, his supple ways, his nepotism, and the general lack of public interest in the great foreign policy of Richelieu, made Mazarin the especial object of hatred both by bourgeois and nobles. The irritation of the latter was greatly Mazarin's own fault; he had tried consistently to play off the king's brother Gaston of Orleans against Condé, and their respective followers against each other, and had also, as his _carnets_ prove, jealously kept any courtier from getting into the good graces of the queen-regent except by his means, so that it was not unnatural that the nobility should hate him, while the queen found herself surrounded by his creatures alone. Events followed each other quickly; the day of the barricades was followed by the peace of Ruel, the peace of Ruel by the arrest of the princes, by the battle of Rethel, and Mazarin's exile to Brühl before the union of the two Frondes. It was while in exile at Brühl that Mazarin saw the mistake he had made in isolating himself and the queen, and that his policy of balancing every party in the state against each other had made every party distrust him. So by his counsel the queen, while nominally in league with De Retz and the parliamentary Fronde, laboured to form a purely royal party, wearied by civil dissensions, who should act for her and her son's interest alone, under the leadership of Mathieu Molé, the famous premier president of the parlement of Paris. The new party grew in strength, and in January 1652, after exactly a year's absence, Mazarin returned to the court. Turenne had now become the royal general, and out-manoeuvred Condé, while the royal party at last grew to such strength in Paris that Condé had to leave the capital and France. In order to promote a reconciliation with the parlement of Paris Mazarin had again retired from court, this time to Sedan, in August 1652, but he returned finally in February 1653. Long had been the trial, and greatly had Mazarin been to blame in allowing the Frondes to come into existence, but he had retrieved his position by founding that great royal party which steadily grew until Louis XIV. could fairly have said "L'État, c'est moi." As the war had progressed, Mazarin had steadily followed Richelieu's policy of weakening the nobles on their country estates. Whenever he had an opportunity he destroyed a feudal castle, and by destroying the towers which commanded nearly every town in France, he freed such towns as Bourges, for instance, from their long practical subjection to the neighbouring great lord. Entry: MAZARIN