Quotes by Robert Louis Stevenson

Thus, when a young lady has angelic features, eats nothing to speak of, plays all day long on the piano, and sings ravishingly in church, it requires a rough infidelity, falsely called cynicism, to believe that she may be a little devil after all. Yet so it is: she may be a tale-bearer, a liar, and a thief; she may have a taste for brandy, and no heart. My compliments to George Eliot for her Rosamond Vincy; the ugly work of satire she has transmuted to the ends of art, by the companion figure of Lydgate; and the satire was much wanted for the education of young men. That doctrine of the excellence of women, however chivalrous, is cowardly as well as false. It is better to face the fact, and know, when you marry, that you take into your life a creature of equal, if of unlike, frailties; whose weak human heart beats no more tunefully than yours. But it is the object of a liberal education not only to obscure the knowledge of one sex by another, but to magnify the natural differences between the two. Man is a creature who lives not upon bread alone, but principally by catchwords; and the little rift between the sexes is astonishingly widened by simply teaching one set of catchwords to the girls and another to the boys. To the first, there is shown but a very small field of experience, and taught a very trenchant principle for judgment and action; to the other, the world of life is more largely displayed, and their rule of conduct is proportionally widened. They are taught to follow different virtues, to hate different vices, to place their ideal, even for each other, in different achievements. What should be the result of such a course? When a horse has run away, and the two flustered people in the gig have each possessed themselves of a rein, we know the end of that conveyance will be in the ditch. So, when I see a raw youth and a green girl, fluted and fiddled in a dancing measure into that most serious contract, and setting out upon life’s journey with ideas so monstrously divergent, I am not surprised that some make shipwreck, but that any come to port. What the boy does almost proudly, as a manly peccadillo, the girl will shudder at as a debasing vice; what is to her the mere common sense of tactics, he will spit out of his mouth as shameful.

Even in a corner of it, in a private park, or in the neighbourhood of a single hamlet, the weather and the seasons keep so deftly changing that although we walk there for a lifetime there will be always something new to startle and delight us. There is only one wish realisable on the earth; only one thing that can be perfectly attained: Death. And from a variety of circumstances we have no one to tell us whether it be worth attaining. A strange picture we make on our way to our chimæras, ceaselessly marching, grudging ourselves the time for rest; indefatigable, adventurous pioneers. It is true that we shall never reach the goal; it is even more than probable that there is no such place; and if we lived for centuries and were endowed with the powers of a god, we should find ourselves not much nearer what we wanted at the end. O toiling hands of mortals! O unwearied feet, travelling ye know not whither! Soon, soon, it seems to you, you must come forth on some conspicuous hilltop, and but a little way further, against the setting sun, descry the spires of El Dorado. Little do ye know your own blessedness; for to travel hopefully is a better thing than to arrive, and the true success is to labour. THE ENGLISH ADMIRALS “Whether it be wise in men to do such actions or no, I am sure it is so in States to honour them.”—SIR WILLIAM TEMPLE. THERE is one story of the wars of Rome which I have always very much envied for England. Germanicus was going down at the head of the legions into a dangerous river—on the opposite bank the woods were full of Germans—when there flew out seven great eagles which seemed to marshal the Romans on their way; they did not pause or waver, but disappeared into the forest where the enemy lay concealed. “Forward!” cried Germanicus, with a fine rhetorical inspiration, “Forward! and follow the Roman birds.” It would be a very heavy spirit that did not give a leap at such a signal, and a very timorous one that continued to have any doubt of success. To appropriate the eagles as fellow-countrymen was to make imaginary allies of the forces of nature; the Roman Empire and its military fortunes, and along with these the prospects of those individual Roman legionaries now fording a river in Germany, looked altogether greater and more hopeful.

Neither is it enough to buy the loaf with a sixpence; for then you are only changing the point of the inquiry; and you must first have _bought the sixpence_. Service for service: how have you bought your sixpences? A man of spirit desires certainty in a thing of such a nature; he must see to it that there is some reciprocity between him and mankind; that he pays his expenditure in service; that he has not a lion's share in profit and a drone's in labour; and is not a sleeping partner and mere costly incubus on the great mercantile concern of mankind. Services differ so widely with different gifts, and some are so inappreciable to external tests, that this is not only a matter for the private conscience, but one which even there must be leniently and trustfully considered. For remember how many serve mankind who do no more than meditate; and how many are precious to their friends for no more than a sweet and joyous temper. To perform the function of a man of letters it is not necessary to write; nay, it is perhaps better to be a living book. So long as we love we serve; so long as we are loved by others, I would almost say that we are indispensable; and no man is useless while he has a friend. The true services of life are inestimable in money, and are never paid. Kind words and caresses, high and wise thoughts, humane designs, tender behaviour to the weak and suffering, and all the charities of man's existence, are neither bought nor sold. Yet the dearest and readiest, if not the most just, criterion of a man's services, is the wage that mankind pays him or, briefly, what he earns. There at least there can be no ambiguity. St. Paul is fully and freely entitled to his earnings as a tentmaker, and Socrates fully and freely entitled to his earnings as a sculptor, although the true business of each was not only something different, but something which remained unpaid. A man cannot forget that he is not superintended, and serves mankind on parole. He would like, when challenged by his own conscience, to reply: 'I have done so much work, and no less, with my own hands and brain, and taken so much profit, and no more, for my own personal delight.' And though St.

But the morality of the thing, you will be glad to hear, is excellent; for it is only by trying to understand others that we can get our own hearts understood; and in matters of human feeling the clement judge is the most successful pleader. CRABBED AGE AND YOUTH “You know my mother now and then argues very notably; always very warmly at least. I happen often to differ from her; and we both think so well of our own arguments, that we very seldom are so happy as to convince one another. A pretty common case, I believe, in all _vehement_ debatings. She says, I am _too witty_; Anglicè, _too pert_; I, that she is _too wise_; that is to say, being likewise put into English, _not so young as she has been_.”—Miss Howe to Miss Harlowe, _Clarissa_, vol. ii. Letter xiii. THERE is a strong feeling in favour of cowardly and prudential proverbs. The sentiments of a man while he is full of ardour and hope are to be received, it is supposed, with some qualification. But when the same person has ignominiously failed and begins to eat up his words, he should be listened to like an oracle. Most of our pocket wisdom is conceived for the use of mediocre people, to discourage them from ambitious attempts, and generally console them in their mediocrity. And since mediocre people constitute the bulk of humanity, this is no doubt very properly so. But it does not follow that the one sort of proposition is any less true than the other, or that Icarus is not to be more praised, and perhaps more envied, than Mr. Samuel Budgett the Successful Merchant. The one is dead, to be sure, while the other is still in his counting-house counting out his money; and doubtless this is a consideration. But we have, on the other hand, some bold and magnanimous sayings common to high races and natures, which set forth the advantage of the losing side, and proclaim it better to be a dead lion than a living dog. It is difficult to fancy how the mediocrities reconcile such sayings with their proverbs. According to the latter, every lad who goes to sea is an egregious ass; never to forget your umbrella through a long life would seem a higher and wiser flight of achievement than to go smiling to the stake; and so long as you are a bit of a coward and inflexible in money matters, you fulfil the whole duty of man.

Once some one remembered me, and brought me out half a tumblerful of the playful, innocuous American cocktail. I drank it, and lo! veins of living fire ran down my leg; and then a focus of conflagration remained seated in my stomach, not unpleasantly, for quarter of an hour. I love these sweet, fiery pangs, but I will not court them. The bulk of the time I spent in repeating as much French poetry as I could remember to the horses, who seemed to enjoy it hugely. And now it went— “O ma vieille Font-georges Où volent les rouges-gorges:” and again, to a more trampling measure— “Et tout tremble, Irun, Coïmbre, Sautander, Almodovar, Sitôt qu’on entend le timbre Des cymbales do Bivar.” The redbreasts and the brooks of Europe, in that dry and songless land; brave old names and wars, strong cities, cymbals, and bright armour, in that nook of the mountain, sacred only to the Indian and the bear! This is still the strangest thing in all man’s travelling, that he should carry about with him incongruous memories. There is no foreign land; it is the traveller only that is foreign, and now and again, by a flash of recollection, lights up the contrasts of the earth. But while I was thus wandering in my fancy, great feats had been transacted in the bar. Corwin the bold had fallen, Kelmar was again crowned with laurels, and the last of the ship’s kettles had changed hands. If I had ever doubted the purity of Kelmar’s motives, if I had ever suspected him of a single eye to business in his eternal dallyings, now at least, when the last kettle was disposed of, my suspicions must have been allayed. I dare not guess how much more time was wasted; nor how often we drove off, merely to drive back again and renew interrupted conversations about nothing, before the Toll House was fairly left behind. Alas! and not a mile down the grade there stands a ranche in a sunny vineyard, and here we must all dismount again and enter. Only the old lady was at home, Mrs. Guele, a brown old Swiss dame, the picture of honesty; and with her we drank a bottle of wine and had an age-long conversation, which would have been highly delightful if Fanny and I had not been faint with hunger.

But I never had the courage to use that argument, though it was often on the tip of my tongue, and instead I agreed with him heartily adding, with reckless originality, 'If the man stuck to his work, and kept away from drink.' 'Ah!' said he slowly, 'the drink! You see, that's just my trouble.' He spoke with a simplicity that was touching, looking at me at the same time with something strange and timid in his eye, half-ashamed, half-sorry, like a good child who knows he should be beaten. You would have said he recognised a destiny to which he was born, and accepted the consequences mildly. Like the merchant Abudah, he was at the same time fleeing from his destiny and carrying it along with him, the whole at an expense of six guineas. As far as I saw, drink, idleness, and incompetency were the three great causes of emigration, and for all of them, and drink first and foremost, this trick of getting transported overseas appears to me the silliest means of cure. You cannot run away from a weakness; you must some time fight it out or perish; and if that be so, why not now, and where you stand? _Coelum non animam_. Change Glenlivet for Bourbon, and it is still whisky, only not so good. A sea-voyage will not give a man the nerve to put aside cheap pleasure; emigration has to be done before we climb the vessel; an aim in life is the only fortune worth the finding; and it is not to be found in foreign lands, but in the heart itself. Speaking generally, there is no vice of this kind more contemptible than another; for each is but a result and outward sign of a soul tragically ship-wrecked. In the majority of cases, cheap pleasure is resorted to by way of anodyne. The pleasure-seeker sets forth upon life with high and difficult ambitions; he meant to be nobly good and nobly happy, though at as little pains as possible to himself; and it is because all has failed in his celestial enterprise that you now behold him rolling in the garbage. Hence the comparative success of the teetotal pledge; because to a man who had nothing it sets at least a negative aim in life.

Rousseau, indeed, made some account of penmanship, even made it a source of livelihood, when he copied out the _Héloïse_ for _dilettante_ ladies; and therein showed that strange eccentric prudence which guided him among so many thousand follies and insanities. It would be well for all of the _genus irritabile_ thus to add something of skilled labour to intangible brain-work. To find the right word is so doubtful a success and lies so near to failure, that there is no satisfaction in a year of it; but we all know when we have formed a letter perfectly; and a stupid artist, right or wrong, is almost equally certain he has found a right tone or a right colour, or made a dexterous stroke with his brush. And, again, painters may work out of doors; and the fresh air, the deliberate seasons, and the “tranquillising influence” of the green earth, counterbalance the fever of thought, and keep them cool, placable, and prosaic. A ship captain is a good man to marry if it is a marriage of love, for absences are a good influence in love and keep it bright and delicate; but he is just the worst man if the feeling is more pedestrian, as habit is too frequently torn open and the solder has never time to set. Men who fish, botanise, work with the turning-lathe, or gather sea-weeds, will make admirable husbands; and a little amateur painting in water-colour shows the innocent and quiet mind. Those who have a few intimates are to be avoided; while those who swim loose, who have their hat in their hand all along the street, who can number an infinity of acquaintances and are not chargeable with any one friend, promise an easy disposition and no rival to the wife’s influence. I will not say they are the best of men, but they are the stuff out of which adroit and capable women manufacture the best of husbands. It is to be noticed that those who have loved once or twice already are so much the better educated to a woman’s hand; the bright boy of fiction is an odd and most uncomfortable mixture of shyness and coarseness, and needs a deal of civilising.

The old lady that I have in my eye is a very caustic speaker, her tongue, after years of practice, in absolute command, whether for silence or attack. If she chance to dislike you, you will be tempted to curse the malignity of age. But if you chance to please even slightly, you will be listened to with a particular laughing grace of sympathy, and from time to time chastised, as if in play, with a parasol as heavy as a pole-axe. It requires a singular art, as well as the vantage-ground of age, to deal these stunning corrections among the coxcombs of the young. The pill is disguised in sugar of wit; it is administered as a compliment--if you had not pleased, you would not have been censured; it is a personal affair--a hyphen, _a trait d'union_, between you and your censor; age's philandering, for her pleasure and your good. Incontestably the young man feels very much of a fool; but he must be a perfect Malvolio, sick with self-love, if he cannot take an open buffet and still smile. The correction of silence is what kills; when you know you have transgressed, and your friend says nothing and avoids your eye. If a man were made of gutta-percha, his heart would quail at such a moment. But when the word is out, the worst is over; and a fellow with any good-humour at all may pass through a perfect hail of witty criticism, every bare place on his soul hit to the quick with a shrewd missile, and reappear, as if after a dive, tingling with a fine moral reaction, and ready, with a shrinking readiness, one-third loath, for a repetition of the discipline. There are few women, not well sunned and ripened, and perhaps toughened, who can thus stand apart from a man and say the true thing with a kind of genial cruelty. Still there are some--and I doubt if there be any man who can return the compliment. The class of man represented by Vernon Whitford in _The Egoist_ says, indeed, the true thing, but he says it stockishly. Vernon is a noble fellow, and makes, by the way, a noble and instructive contrast to Daniel Deronda; his conduct is the conduct of a man of honour; but we agree with him, against our consciences, when he remorsefully considers "its astonishing dryness.

They have been to school and college, but all the time they had their eye on the medal; they have gone about in the world and mixed with clever people, but all the time they were thinking of their own affairs. As if a man’s soul were not too small to begin with, they have dwarfed and narrowed theirs by a life of all work and no play; until here they are at forty, with a listless attention, a mind vacant of all material of amusement, and not one thought to rub against another, while they wait for the train. Before he was breeched, he might have clambered on the boxes; when he was twenty, he would have stared at the girls; but now the pipe is smoked out, the snuff-box empty, and my gentleman sits bolt upright upon a bench, with lamentable eyes. This does not appeal to me as being Success in Life. But it is not only the person himself who suffers from his busy habits, but his wife and children, his friends and relations, and down to the very people he sits with in a railway carriage or an omnibus. Perpetual devotion to what a man calls his business, is only to be sustained by perpetual neglect of many other things. And it is not by any means certain that a man’s business is the most important thing he has to do. To an impartial estimate it will seem clear that many of the wisest, most virtuous, and most beneficent parts that are to be played upon the Theatre of Life are filled by gratuitous performers, and pass, among the world at large, as phases of idleness. For in that Theatre, not only the walking gentlemen, singing chambermaids, and diligent fiddlers in the orchestra, but those who look on and clap their hands from the benches, do really play a part and fulfil important offices towards the general result. You are no doubt very dependent on the care of your lawyer and stockbroker, of the guards and signalmen who convey you rapidly from place to place, and the policemen who walk the streets for your protection; but is there not a thought of gratitude in your heart for certain other benefactors who set you smiling when they fall in your way, or season your dinner with good company?

He had a taste for other people; and other people had a taste for him. When the valley was full of tourists in the season, there were merry nights in Will’s arbour; and his views, which seemed whimsical to his neighbours, were often enough admired by learned people out of towns and colleges. Indeed, he had a very noble old age, and grew daily better known; so that his fame was heard of in the cities of the plain; and young men who had been summer travellers spoke together in _cafés_ of Will o’ the Mill and his rough philosophy. Many and many an invitation, you may be sure, he had; but nothing could tempt him from his upland valley. He would shake his head and smile over his tobacco-pipe with a deal of meaning. “You come too late,” he would answer. “I am a dead man now: I have lived and died already. Fifty years ago you would have brought my heart into my mouth; and now you do not even tempt me. But that is the object of long living, that man should cease to care about life.” And again: “There is only one difference between a long life and a good dinner: that, in the dinner, the sweets come last.” Or once more: “When I was a boy, I was a bit puzzled, and hardly knew whether it was myself or the world that was curious and worth looking into. Now, I know it is myself, and stick to that.” He never showed any symptom of frailty, but kept stalwart and firm to the last; but they say he grew less talkative towards the end, and would listen to other people by the hour in an amused and sympathetic silence. Only, when he did speak, it was more to the point and more charged with old experience. He drank a bottle of wine gladly; above all, at sunset on the hill-top or quite late at night under the stars in the arbour. The sight of something attractive and unatttainable seasoned his enjoyment, he would say; and he professed he had lived long enough to admire a candle all the more when he could compare it with a planet. One night, in his seventy-second year, he awoke in bed in such uneasiness of body and mind that he arose and dressed himself and went out to meditate in the arbour.

Veracity to facts in a loose, colloquial sense—not to say that I have been in Malabar when as a matter of fact I was never out of England, not to say that I have read Cervantes in the original when as a matter of fact I know not one syllable of Spanish—this, indeed, is easy and to the same degree unimportant in itself. Lies of this sort, according to circumstances, may or may not be important; in a certain sense even they may or may not be false. The habitual liar may be a very honest fellow, and live truly with his wife and friends; while another man who never told a formal falsehood in his life may yet be himself one lie—heart and face, from top to bottom. This is the kind of lie which poisons intimacy. And, _vice versâ_, veracity to sentiment, truth in a relation, truth to your own heart and your friends, never to feign or falsify emotion—that is the truth which makes love possible and mankind happy. _L’art de bien dire_ is but a drawing-room accomplishment unless it be pressed into the service of the truth. The difficulty of literature is not to write, but to write what you mean; not to affect your reader, but to affect him precisely as you wish. This is commonly understood in the case of books or set orations; even in making your will, or writing an explicit letter, some difficulty is admitted by the world. But one thing you can never make Philistine natures understand; one thing, which yet lies on the surface, remains as unseizable to their wits as a high flight of metaphysics—namely, that the business of life is mainly carried on by means of this difficult art of literature, and according to a man’s proficiency in that art shall be the freedom and the fulness of his intercourse with other men. Anybody, it is supposed, can say what he means; and, in spite of their notorious experience to the contrary, people so continue to suppose. Now, I simply open the last book I have been reading—Mr. Leland’s captivating _English Gipsies_. “It is said,” I find on p. 7, “that those who can converse with Irish peasants in their own native tongue form far higher opinions of their appreciation of the beautiful, and of _the elements of humour and pathos in their hearts_, than do those who know their thoughts only through the medium of English.

I may have a wrong idea of wisdom, but I think that was a very wise remark. People connected with literature and philosophy are busy all their days in getting rid of second-hand notions and false standards. It is their profession, in the sweat of their brows, by dogged thinking, to recover their old fresh view of life, and distinguish what they really and originally like, from what they have only learned to tolerate perforce. And these Royal Nautical Sportsmen had the distinction still quite legible in their hearts. They had still those clean perceptions of what is nice and nasty, what is interesting and what is dull, which envious old gentlemen refer to as illusions. The nightmare illusion of middle age, the bear’s hug of custom gradually squeezing the life out of a man’s soul, had not yet begun for these happy-starred young Belgians. They still knew that the interest they took in their business was a trifling affair compared to their spontaneous, long-suffering affection for nautical sports. To know what you prefer, instead of humbly saying Amen to what the world tells you you ought to prefer, is to have kept your soul alive. Such a man may be generous; he may be honest in something more than the commercial sense; he may love his friends with an elective, personal sympathy, and not accept them as an adjunct of the station to which he has been called. He may be a man, in short, acting on his own instincts, keeping in his own shape that God made him in; and not a mere crank in the social engine-house, welded on principles that he does not understand, and for purposes that he does not care for. For will any one dare to tell me that business is more entertaining than fooling among boats? He must have never seen a boat, or never seen an office, who says so. And for certain the one is a great deal better for the health. There should be nothing so much a man’s business as his amusements. Nothing but money-grubbing can be put forward to the contrary; no one but Mammon, the least erected spirit that fell From Heaven, durst risk a word in answer. It is but a lying cant that would represent the merchant and the banker as people disinterestedly toiling for mankind, and then most useful when they are most absorbed in their transactions; for the man is more important than his services.

1) Never allow your mind to dwell on your own misconduct: that is ruin. The conscience has morbid sensibilities; it must be employed but not indulged, like the imagination or the stomach. (2) Let each stab suffice for the occasion; to play with this spiritual pain turns to penance; and a person easily learns to feel good by dallying with the consciousness of having done wrong. (3) Shut your eyes hard against the recollection of your sins. Do not be afraid, you will not be able to forget them. (4) You will always do wrong: you must try to get used to that, my son. It is a small matter to make a work about, when all the world is in the same case. I meant when I was a young man to write a great poem; and now I am cobbling little prose articles and in excellent good spirits, I thank you. So, too, I meant to lead a life that should keep mounting from the first; and though I have been repeatedly down again below sea-level, and am scarce higher than when I started, I am as keen as ever for that enterprise. Our business in this world is not to succeed, but to continue to fail, in good spirits. (5) There is but one test of a good life: that the man shall continue to grow more difficult about his own behaviour. That is to be good: there is no other virtue attainable. The virtues we admire in the saint and the hero are the fruits of a happy constitution. You, for your part, must not think you will ever be a good man, for these are born and not made. You will have your own reward, if you keep on growing better than you were--how do I say? if you do not keep on growing worse. (6) A man is one thing, and must be exercised in all his faculties. Whatever side of you is neglected, whether it is the muscles, or the taste for art, or the desire for virtue, that which is cultivated will suffer in proportion. ---- was greatly tempted, I remember, to do a very dishonest act, in order that he might pursue his studies in art. When he consulted me, I advised him not (putting it that way for once), because his art would suffer. (7) It might be fancied that if we could only study all sides of our being in an exact proportion, we should attain wisdom.

There were the true charity, impartial and impersonal, cumbering none with obligation, helping all. There were a destination for loveless gifts; there were the way to reach the pocket of the deserving poor, and yet save the time of secretaries! But, alas! there is no colour of romance in such a course; and people nowhere demand the picturesque so much as in their virtues. X LETTER TO A YOUNG GENTLEMAN WHO PROPOSES TO EMBRACE THE CAREER OF ART WITH the agreeable frankness of youth, you address me on a point of some practical importance to yourself and (it is even conceivable) of some gravity to the world: Should you or should you not become an artist? It is one which you must decide entirely for yourself; all that I can do is to bring under your notice some of the materials of that decision; and I will begin, as I shall probably conclude also, by assuring you that all depends on the vocation. To know what you like is the beginning of wisdom and of old age. Youth is wholly experimental. The essence and charm of that unquiet and delightful epoch is ignorance of self as well as ignorance of life. These two unknowns the young man brings together again and again, now in the airiest touch, now with a bitter hug; now with exquisite pleasure, now with cutting pain; but never with indifference, to which he is a total stranger, and never with that near kinsman of indifference, contentment. If he be a youth of dainty senses or a brain easily heated, the interest of this series of experiments grows upon him out of all proportion to the pleasure he receives. It is not beauty that he loves, nor pleasure that he seeks, though he may think so; his design and his sufficient reward is to verify his own existence and taste the variety of human fate. To him, before the razor-edge of curiosity is dulled, all that is not actual living and the hot chase of experience wears a face of a disgusting dryness difficult to recall in later days; or if there be any exception—and here destiny steps in—it is in those moments when, wearied or surfeited of the primary activity of the senses, he calls up before memory the image of transacted pains and pleasures.

The grave-digger heard him out; then he raised himself upon one elbow, and with the other hand pointed through the window to the scene of his life-long labours. "Doctor," he said, "I ha'e laid three hunner and fower-score in that kirkyaird; an it had been His wull," indicating Heaven, "I would ha'e likit weel to ha'e made out the fower hunner." But it was not to be; this tragedian of the fifth act had now another part to play; and the time had come when others were to gird and carry him. II I would fain strike a note that should be more heroical; but the ground of all youth's suffering, solitude, hysteria, and haunting of the grave, is nothing else than naked, ignorant selfishness. It is himself that he sees dead; those are his virtues that are forgotten; his is the vague epitaph. Pity him but the more, if pity be your cue; for where a man is all pride, vanity, and personal aspiration, he goes through fire unshielded. In every part and corner of our life, to lose oneself is to be gainer; to forget oneself is to be happy; and this poor, laughable and tragic fool has not yet learned the rudiments; himself, giant Prometheus, is still ironed on the peaks of Caucasus. But by-and-by his truant interests will leave that tortured body, slip abroad and gather flowers. Then shall death appear before him in an altered guise; no longer as a doom peculiar to himself, whether fate's crowning injustice or his own last vengeance upon those who fail to value him; but now as a power that wounds him far more tenderly, not without solemn compensations, taking and giving, bereaving and yet storing up. The first step for all is to learn to the dregs our own ignoble fallibility. When we have fallen through storey after storey of our vanity and aspiration, and sit rueful among the ruins, then it is that we begin to measure the stature of our friends: how they stand between us and our own contempt, believing in our best; how, linking us with others, and still spreading wide the influential circle, they weave us in and in with the fabric of contemporary life; and to what petty size they dwarf the virtues and the vices that appeared gigantic in our youth.

He spoke with a simplicity that was touching, looking at me at the same time with something strange and timid in his eye, half-ashamed, half-sorry, like a good child who knows he should be beaten. You would have said he recognised a destiny to which he was born, and accepted the consequences mildly. Like the merchant Abudah, he was at the same time fleeing from his destiny and carrying it along with him, the whole at an expense of six guineas. As far as I saw, drink, idleness, and incompetency were the three great causes of emigration, and for all of them, and drink first and foremost, this trick of getting transported overseas appears to me the silliest means of cure. You cannot run away from a weakness; you must some time fight it out or perish; and if that be so, why not now, and where you stand? _Coelum non animam_. Change Glenlivet for Bourbon, and it is still whisky, only not so good. A sea-voyage will not give a man the nerve to put aside cheap pleasure; emigration has to be done before we climb the vessel; an aim in life is the only fortune worth the finding; and it is not to be found in foreign lands, but in the heart itself. Speaking generally, there is no vice of this kind more contemptible than another; for each is but a result and outward sign of a soul tragically ship-wrecked. In the majority of cases, cheap pleasure is resorted to by way of anodyne. The pleasure-seeker sets forth upon life with high and difficult ambitions; he meant to be nobly good and nobly happy, though at as little pains as possible to himself; and it is because all has failed in his celestial enterprise that you now behold him rolling in the garbage. Hence the comparative success of the teetotal pledge; because to a man who had nothing it sets at least a negative aim in life. Somewhat as prisoners beguile their days by taming a spider, the reformed drunkard makes an interest out of abstaining from intoxicating drinks, and may live for that negation. There is something, at least, _not to be done_ each day; and a cold triumph awaits him every evening.

The blind man has learned to see. The prisoner has opened up a window in his cell and beholds enchanting prospects; he will never again be a prisoner as he was; he can watch clouds and changing seasons, ships on the river, travellers on the road, and the stars at night; happy prisoner! his eyes have broken jail! And again he who has learned to love an art or science has wisely laid up riches against the day of riches; if prosperity come, he will not enter poor into his inheritance; he will not slumber and forget himself in the lap of money, or spend his hours in counting idle treasures, but be up and briskly doing; he will have the true alchemic touch, which is not that of Midas, but which transmutes dead money into living delight and satisfaction. _Etre et pas avoir_--to be, not to possess--that is the problem of life. To be wealthy, a rich nature is the first requisite and money but the second. To be of a quick and healthy blood, to share in all honourable curiosities, to be rich in admiration and free from envy, to rejoice greatly in the good of others, to love with such generosity of heart that your love is still a dear possession in absence or unkindness--these are the gifts of fortune which money cannot buy and without which money can buy nothing. For what can a man possess, or what can he enjoy, except himself? If he enlarge his nature, it is then that he enlarges his estates. If his nature be happy and valiant, he will enjoy the universe as if it were his park and orchard. But money is not only to be spent; it has also to be earned. It is not merely a convenience or a necessary in social life; but it is the coin in which mankind pays his wages to the individual man. And from this side, the question of money has a very different scope and application. For no man can be honest who does not work. Service for service. If the farmer buys corn, and the labourer ploughs and reaps, and the baker sweats in his hot bakery, plainly you who eat must do something in your turn. It is not enough to take off your hat, or to thank God upon your knees for the admirable constitution of society and your own convenient situation in its upper and more ornamental stories.

” But surely it is no very extravagant opinion that it is better to give than to receive, to serve than to use our companions; and above all, where there is no question of service upon either side, that it is good to enjoy their company like a natural man. It is curious and in some ways dispiriting that a writer may be always best corrected out of his own mouth; and so, to conclude, here is another passage from Thoreau which seems aimed directly at himself: “Do not be too moral; you may cheat yourself out of much life so. . . . _All fables_, _indeed_, _have their morals_; _but the innocent enjoy the story_.” V. “The only obligation,” says he, “which I have a right to assume is to do at any time what I think right.” “Why should we ever go abroad, even across the way, to ask a neighbour’s advice?” “There is a nearer neighbour within, who is incessantly telling us how we should behave. _But we wait for the neighbour without to tell us of some false_, _easier way_.” “The greater part of what my neighbours call good I believe in my soul to be bad.” To be what we are, and to become what we are capable of becoming, is the only end of life. It is “when we fall behind ourselves” that “we are cursed with duties and the neglect of duties.” “I love the wild,” he says, “not less than the good.” And again: “The life of a good man will hardly improve us more than the life of a freebooter, for the inevitable laws appear as plainly in the infringement as in the observance, and” (mark this) “_our lives are sustained by a nearly equal expense of virtue of some kind_.” Even although he were a prig, it will be owned he could announce a startling doctrine. “As for doing good,” he writes elsewhere, “that is one of the professions that are full. Moreover, I have tried it fairly, and, strange as it may seem, am satisfied that it does not agree with my constitution. Probably I should not conscientiously and deliberately forsake my particular calling to do the good which society demands of me, to save the universe from annihilation; and I believe that a like but infinitely greater steadfastness elsewhere is all that now preserves it.

If we love, it enables us to meet and live with the loved one, or even to prolong her health and life; if we have scruples, it gives us an opportunity to be honest; if we have any bright designs, here is what will smooth the way to their accomplishment. Penury is the worst slavery, and will soon lead to death. But money is only a means; it presupposes a man to use it. The rich can go where he pleases, but perhaps please himself nowhere. He can buy a library or visit the whole world, but perhaps has neither patience to read nor intelligence to see. The table may be loaded and the appetite wanting; the purse may be full, and the heart empty. He may have gained the world and lost himself; and with all his wealth around him, in a great house and spacious and beautiful demesne, he may live as blank a life as any tattered ditcher. Without an appetite, without an aspiration, void of appreciation, bankrupt of desire and hope, there, in his great house, let him sit and look upon his fingers. It is perhaps a more fortunate destiny to have a taste for collecting shells than to be born a millionaire. Although neither is to be despised, it is always better policy to learn an interest than to make a thousand pounds; for the money will soon be spent, or perhaps you may feel no joy in spending it; but the interest remains imperishable and ever new. To become a botanist, a geologist, a social philosopher, an antiquary, or an artist, is to enlarge one's possessions in the universe by an incalculably higher degree, and by a far surer sort of property, than to purchase a farm of many acres. You had perhaps two thousand a year before the transaction; perhaps you have two thousand five hundred after it. That represents your gain in the one case. But in the other, you have thrown down a barrier which concealed significance and beauty. The blind man has learned to see. The prisoner has opened up a window in his cell and beholds enchanting prospects; he will never again be a prisoner as he was; he can watch clouds and changing seasons, ships on the river, travellers on the road, and the stars at night; happy prisoner!

There was nothing present but the lees of London and the commonplace of disrespectability; and the Prince had already fallen to yawning, and was beginning to grow weary of the whole excursion, when the swing doors were pushed violently open, and a young man, followed by a couple of commissionaires, entered the bar. Each of the commissionaires carried a large dish of cream tarts under a cover, which they at once removed; and the young man made the round of the company, and pressed these confections upon every one’s acceptance with an exaggerated courtesy. Sometimes his offer was laughingly accepted; sometimes it was firmly, or even harshly, rejected. In these latter cases the new-comer always ate the tart himself, with some more or less humorous commentary. At last he accosted Prince Florizel. “Sir,” said he, with a profound obeisance, proffering the tart at the same time between his thumb and forefinger, “will you so far honour an entire stranger? I can answer for the quality of the pastry, having eaten two dozen and three of them myself since five o’clock.” “I am in the habit,” replied the Prince, “of looking not so much to the nature of a gift as to the spirit in which it is offered.” “The spirit, sir,” returned the young man, with another bow, “is one of mockery.” “Mockery?” repeated Florizel. “And whom do you propose to mock?” “I am not here to expound my philosophy,” replied the other, “but to distribute these cream tarts. If I mention that I heartily include myself in the ridicule of the transaction, I hope you will consider honour satisfied and condescend. If not, you will constrain me to eat my twenty-eighth, and I own to being weary of the exercise.” “You touch me,” said the Prince, “and I have all the will in the world to rescue you from this dilemma, but upon one condition. If my friend and I eat your cakes—for which we have neither of us any natural inclination—we shall expect you to join us at supper by way of recompense.” The young man seemed to reflect. “I have still several dozen upon hand,” he said at last; “and that will make it necessary for me to visit several more bars before my great affair is concluded. This will take some time; and if you are hungry—” The Prince interrupted him with a polite gesture.