established customs, but at the established moralities of the world.
Ill-acquainted with books, the worthy Richard was, like all men
similarly situated, somewhat infected by the very prejudices he
affected to despise; and he shared the vulgar disposition to doubt the
hearts of those who cultivate the head. Glendower himself had
confirmed this opinion by lauding, though he did not entirely
subscribe to, those moralists who have made an enlightened self-
interest the proper measure of all human conduct; and Crauford,
utterly unable to comprehend this system in its grand, naturally
interpreted it in a partial, sense. Espousing self-interest as his
own code, he deemed that in reality Glendower's principles did not
differ greatly from his; and, as there is no pleasure to a hypocrite
like that of finding a fit opportunity to unburden some of his real
sentiments, Crauford was occasionally wont to hold some conference and
argument with the student, in which his opinions were not utterly
cloaked in their usual disguise; but cautious even in his candour, he
always forbore stating such opinions as his own: he merely mentioned
them as those which a man beholding the villanies and follies of his
kind, might be tempted to form; and thus Glendower, though not greatly
esteeming his acquaintance, looked upon him as one ignorant in his
opinions, but not likely to err in his conduct.

These conversations did, however, it is true, increase Crauford's
estimate of Glendower's integrity, but they by no means diminished his
confidence of subduing it. Honour, a deep and pure sense of the
divinity of good, the steady desire of rectitude, and the supporting
aid of a sincere religion,--these he did not deny to his intended
tool: he rather rejoiced that he possessed them. With the profound
arrogance, the sense of immeasurable superiority, which men of no
principle invariably feel for those who have it, Crauford said to