Cunning signifies especially a habit or gift of over-reaching, accompanied with enjoyment and a sense of superiority. It is associated with small and dull conceit, and with an absolute want of sympathy or affection. Its essential connection with vulgarity may be at once exemplified by the expression of the butcher’s dog in Landseer’s "Low Life." Cruikshank’s "Noah Claypole," in the illustrations to _Oliver Twist_, in the interview with the Jew, is, however, still more characteristic. It is the intensest rendering of vulgarity absolute and utter with which I am acquainted. The truthfulness which is opposed to cunning ought, perhaps, rather to be called the desire of truthfulness; it consists more in unwillingness to deceive than in not deceiving,—an unwillingness implying sympathy with and respect for the person deceived; and a fond observance of truth up to the possible point, as in a good soldier’s mode of retaining his honour through a _ruse-de-guerre_. A cunning person seeks for opportunities to deceive; a gentleman shuns them. A cunning person triumphs in deceiving; a gentleman is humiliated by his success, or at least by so much of the success as is dependent merely on the falsehood, and not on his intellectual superiority. 12. The absolute disdain of all lying belongs rather to Christian chivalry than to mere high-breeding; as connected merely with this latter, and with general refinement and courage, the exact relations of truthfulness may be best studied in the well-trained Greek mind. The Greeks believed that mercy and truth were co-relative virtues—cruelty and falsehood, co-relative vices. But they did not call necessary severity, cruelty; nor necessary deception, falsehood. It was needful sometimes to slay men, and sometimes to deceive them. When this had to be done, it should be done well and thoroughly; so that to direct a spear well to its mark, or a lie well to its end, was equally the accomplishment of a perfect gentleman. Hence, in the pretty diamond-cut-diamond scene between Pallas and Ulysses, when she receives him on the coast of Ithaca, the goddess laughs delightedly at her hero’s good lying, and gives him her hand upon it;—showing herself then in her woman’s form, as just a little more than his match.[#] "Subtle would he be, and stealthy, who should go beyond thee in deceit, even were he a god, thou many-witted! What! here in thine own land, too, wilt thou not cease from cheating? Knowest thou not me, Pallas Athena, maid of Jove, who am with thee in all thy labours, and gave thee favour with the Phæacians, and keep thee, and have come now to weave cunning with thee?" But how completely this kind of cunning was looked upon as a part of a man’s power, and not as a diminution of faithfulness, is perhaps best shown by the single line of praise in which the high qualities of his servant are summed up by Chremulus in the _Plutus_—"Of all my house