GLEANINGS 
 
 I
 
 Ex Libris 
 C. K. OGDEN
 
 
 //, 
 
 With Lord Brassey's Compliments 

 
 i-. 
 
 \
 
 GLEANINGS.
 
 GLEANINGS. 
 
 A CHRISTMAS CARD 
 
 FOR 1898. 
 
 PRINTED FOR PRIVATE CIRCULATION.
 
 CONTENTS. 
 
 PAGE 
 
 AGREEABLENESS i 
 
 AMBITION ...... 4 
 
 ARISTOCRACY . . . . . . 6 
 
 CHARITY 8 
 
 CONSISTENCY 10 
 
 CONTEMPLATION n 
 
 CONTENTMENT 13 
 
 COUNTRY LIFE 16 
 
 COURAGE 19 
 
 COURTESY 24 
 
 COWARDICE 26 
 
 DESPAIR . . . . 28 
 
 DESPONDENCY 29 
 
 DRESS 3 1 
 
 DUTY ....... 32 
 
 ENVY 38 
 
 EXAMPLE 39 
 
 FORTITUDE 4 
 
 FRIENDSHIP 4 2 
 
 GAMES ...... 46 
 
 HABIT 47 
 
 1CS775S
 
 CONTENTS. 
 
 PAG! 
 
 HAPPINESS 49 
 
 HESITATION 56 
 
 HOME . . . . . . . 58 
 
 HONOUR 60 
 
 HOPE ....... 62 
 
 HUMAN NATURE 64 
 
 IDLENESS 69 
 
 INDIVIDUALITY 71 
 
 INGRATITUDE 72 
 
 JUSTICE 73 
 
 LOVE ....... 74 
 
 LUXURY ....... 85 
 
 MANNERS ...... 86 
 
 MARRIAGE 89 
 
 MAXIMS .96 
 
 OBJECT IN LIFE . . . .100 
 
 OLD AGE ., 105 
 
 PAIN !i4 
 
 PARENTS AND CHILDREN . . . n6 
 
 PATIENCE ng 
 
 PEACE OF MIND . . . . .122 
 
 PESSIMISM 124 
 
 PLEASURE 125 
 
 REVENGE 126 
 
 RICHES . . . . . . 127 
 
 SELF-KNOWLEDGE . . . . -135 
 
 SHYNESS 137 
 
 SILENCE !8
 
 CONTENTS. 
 
 PAGE 
 
 SINCERITY ...... 140 
 
 SLANDER 141 
 
 SOCIETY 143 
 
 SOLITUDE 145 
 
 SUSPICION 148 
 
 SYMPATHY 149 
 
 THRIFT ...... 162 
 
 TOADYISM . ... 163 
 
 TRUTH. ...... 164 
 
 VANITY ....... 166 
 
 WAR . . . . . .168 
 
 WOMANLINESS . .. . . .170 
 
 WORK. ...... 176 
 
 WORLDLINESS 179
 
 GLEANINGS. 
 
 AGREEABLENESS. 
 
 Discretion of speech is more than eloquence ; 
 and to speak agreeably to him with whom we deal 
 is more than to speak in good words. BACON. 
 
 Men whose perceptions are languid .... are 
 often at a difficulty to guess why they are en- 
 compassed with enemies They are every 
 
 day deservedly incurring resentments by with- 
 holding from those with whom they converse that 
 regard, or appearance of regard, to which every 
 one is entitled by the customs of the world. 
 
 SAMUEL JOHNSON. 
 
 He only confers favours generously who 
 appears, when they are once conferred, to re- 
 member them no more. SAMUEL JOHNSON. 
 
 Butler was a man of prudence, and aware that 
 real good can only be obtained by remonstrance 
 when remonstrance is well timed. 
 
 SIR WALTER SCOTT. 
 
 The incomparable satisfaction of a society in 
 which everything can be safely said, in which 
 every member returns a true echo, in which a wise 
 i B
 
 AGREEABLENESS. 
 
 freedom, an ideal republic of sense, simplicity, 
 knowledge, and thorough good-meaning abide, 
 doubles the value of life. EMERSON. 
 
 I think you will learn to be natural with me, as 
 I find it impossible to be conventional with you. 
 
 CHARLOTTE BRONTE. 
 
 Without a strong understanding, destitute of 
 fancy and imagination, and with neither eloquence 
 nor wit, Ellis was a remarkably agreeable man. He 
 was hospitable, courteous, and cordial ; he collected 
 about him the most distinguished persons in every 
 rank and condition of life. He had a constant flow 
 of animal spirits, much miscellaneous information, 
 an excellent memory, a great enjoyment of fun 
 and humour, a refined taste and perfect good 
 breeding. But his more solid merit was the 
 thorough goodness of his heart, and the strong 
 and durable nature of his friendships and early 
 attachments. To the friends of his youth he was 
 bound to the last moment of his life with un- 
 remitting kindness and never-cooling affection ; 
 no greater connexions or more ambitious interests 
 cancelled those early ties, and though he was not 
 unnaturally dazzled and flattered by the later 
 intimacies he contracted, this never for a moment 
 made him forgetful of or indifferent to his first and 
 less distinguished friends. C. C. F. GREVILLE. 
 
 I doubt from all I see whether anybody had 
 really a very warm affection for Lord Holland, 
 and the reason probably is that he had none for 
 anybody. He was a man with an inexhaustible 
 good humour, and an ever-flowing nature, but not 
 of strong feelings ; and there are men whose 
 society is always enjoyed, but who never inspire 
 2
 
 AGREEABLENESS. 
 
 deep and strong attachment. I remember to have 
 heard good observers say that Lady Holland had 
 more feeling" than Lord Holland would regret with 
 livelier grief the loss of a friend than this equable 
 philosopher was capable of feeling. The truth is, 
 social qualities merely social and intellectual 
 are not those which inspire affection. A man may 
 be steeped in faults and vices, nay in odious 
 qualities, and yet be the object of passionate 
 attachment, if he is only what the Italians term 
 'simpatico.' C. C. F. GREVILLE. 
 
 Fitzherbert is more likely to be remembered 
 as Dr. Johnson's famous example of the truth of 
 the observation, that a man will please more upon 
 the whole by negative qualities than by positive, 
 because he was the most acceptable man in 
 London, and yet overpowered nobody by the 
 superiority of his talents, made no man think 
 worse of himself by being his rival, seemed always 
 to listen, did not oblige you to hear much from 
 him, and did not oppose what you said. 
 
 JOHN MORLEY.
 
 AMBITION. 
 
 Cromwell, I did not think to shed a tear 
 In all my miseries ; but thou hast forc'd me, 
 Out of thy honest truth, to play the woman. 
 Let's dry our eyes : and thus far hear me, 
 
 Cromwell ; 
 
 And when I am forgotten, as I shall be, 
 And sleep in dull cold marble, where no mention 
 Of me more must be heard of say, I taught 
 
 thee, 
 
 Say, Wolsey that once trod the ways of glory, 
 And sounded all the depths and shoals of 
 
 honour 
 
 Found thee a way, out of his wreck, to rise in ; 
 A sure and safe one, though thy master miss'd it. 
 Mark but my fall, and that that ruin'd me. 
 Cromwell, I charge thee, fling away ambition : 
 By that sin fell the angels ; how can man, then, 
 The image of his Maker, hope to win by 't ? 
 Love thyself last ; cherish those hearts that hate 
 
 thee ; 
 
 Corruption wins not more than honesty. 
 Still in thy right hand carry gentle peace, 
 To silence envious tongues. Be just and fear 
 
 not : 
 
 Let all the ends thou aim'st at be thy country's, 
 Thy God's, and truth's : then if thou fall'st, O 
 
 Cromwell, 
 
 Thou fall'st a blessed martyr. Serve the king ; 
 And, prithee, lead me in : 
 There take the inventory of all I have, 
 To the last penny ; 'tis the king's : my robe, 
 And my integrity to heaven, is all 
 4
 
 AMBITION. 
 
 I dare now call mine own. O Cromwell, 
 
 Cromwell ! 
 
 Had I but served my God with half the zeal 
 I serv'd my king", He would not in mine age 
 Have left me naked to mine enemies. 
 
 *#*** 
 
 His overthrow heap'd happiness upon him : 
 For then, and not till then, he felt himself, 
 And found the blessedness of being- little. 
 
 SHAKESPEARE. 
 
 Sweet were the days when I was all unknown, 
 But when my name was lifted up, the storm 
 Brake on the mountain and I cared not for it. 
 Right well know I that Fame is half-disfame, 
 Yet needs must work my work. 
 
 LORD TENNYSON.
 
 ARISTOCRACY. 
 
 Trust me, Clara Vere de Vere, 
 
 From yon blue heavens above us bent 
 The gardener Adam and his wife 
 
 Smile at the claims of long descent. 
 Howe'er it be, it seems to me, 
 
 'Tis only noble to be good. 
 Kind hearts are more than coronets, 
 
 And simple faith than Norman blood. 
 LORD TENNYSON. 
 
 Now if ever is the time for preaching to the 
 aristocracy about their higher duties and their 
 better manners, about infusing their virtues into 
 the masses by example and precept. Like the 
 Brahmins, they should recognise themselves to be 
 the schoolmasters of all who are connected with 
 them. They should adopt professions and leaven 
 them. 
 
 It is impossible to do away with the caste 
 feeling, which is a principle of order in the world, 
 but it may be mitigated : 
 
 1. It should be given up altogether at fixed 
 
 times, e.g., festivities. 
 
 2. Differences of rank should never be spoken 
 
 of or alluded to in good society. 
 
 3. The prejudices of rank should never be 
 
 allowed to form opinion. 
 
 4. There should be an easy transition from one 
 
 rank to another. 
 
 The only way in which a man can really rise in 
 the world is by doing good in it. 
 
 B. JOWETT. 
 
 6
 
 ARISTOCRACY. 
 
 An aristocracy which has definitively let the 
 heart of the people slip from its hands is like a 
 tree which is dead at its roots, and which the 
 winds overturn the more easily, the higher it is. 
 
 CLIFFE LESLIE. 
 
 After all, aristocratic as we still are, no party 
 can now afford to choose its men by any other 
 criterion than personal profitableness. And a man 
 nowadays is in the long run personally profitable, 
 far more by what he is than by what he has so 
 far at least has ' progress ' brought us. 
 
 MRS. HUMPHRY WARD.
 
 CHARITY. 
 
 Few are to be found of this benign disposition, 
 that, while wantonness, vanity, avarice, and am- 
 bition are every day rioting and triumphing in the 
 follies and weakness, the ruin and desolation of 
 mankind, scarce one man in a thousand is capable 
 of tasting the happiness of others. Nay, give me 
 leave to wonder, that pride, which is constantly 
 struggling, and often imposing on itself, to gain 
 some little pre-eminence, should so seldom hint to 
 us the only certain, as well as laudable way of 
 setting ourselves above another man, and that is, 
 by becoming his benefactor. FIELDING. 
 
 The Gospel brings out into its full proportions 
 the perfect temper of mind, which the Law en- 
 joined indeed, but was deficient both in enforcing 
 and creating Love, that is, Love or Charity, as 
 described by St. Paul in his First Epistle to the 
 Corinthians, which is not merely brotherly love 
 (a virtue ever included in the notion of Zeal itself), 
 but a general temper of gentleness, meekness, 
 sympathy, tender consideration, open-heartedness 
 towards all men, brother or stranger, who comes 
 in our way. In this sense Zeal is of the Law, and 
 Love of the Gospel ; and Love perfects Zeal, 
 purifying and regulating it. 
 
 J. H. NEWMAN. 
 
 II ne faut pas prendre a la lettre les expressions 
 figur^es que Jesus emprunte a la litterature de son 
 pays et de son temps ; sa pensee est plus haute, 
 elle demande a en etre degagee. 
 
 * * * * * 
 
 8
 
 CHARITY. 
 
 Ami du faste, mollement, brillamment vetu, 
 faisant grande chere, sans piti pour le pauvre 
 couvert de plaies et mourant de faim a sa porte, 
 moins compatissant que le chien que leche les 
 ulceres de miserable le Sadduc^en peut se re- 
 connaitre dans la parabole. II apprendra oil le 
 mene son e^picurisme sans entrailles. II sera 
 torture^ Iivr6 a 1'inexorable justice de Dieu dans 
 cette vie d'outretombe & laquelle il refuse de croire, 
 mais que J6sus ouvre menagante a ses yeux. 
 ***** 
 
 Jsus pourtant ne veut pas dire que le 
 riche, par cela seul qu'il est riche, sera envoye" 
 a la reprobation, et le pauvre, parce qu'il est 
 pauvre, & la felicite" du Pere. Le riche est re- 
 prouve pour avoir oubli6 la miseVicorde dans son 
 Egoism voluptueux, le pauvre est sauv pour avoir 
 mis son espoir en Dieu, et justifie^ par sa vie son 
 nom de Lazare. DIDON. 
 
 It was a characteristic of Burke's willingness 
 not only to supply money, but, what is a far rarer 
 form of kindness, to take active trouble, that diffi- 
 cult and uncommon kind of generosity which 
 moves independently of gratitude or ingratitude 
 in the receiver. JOHN MORLEY. 
 
 The great ends of chanty are to make men 
 happy in every period of their existence, and most 
 in what most depends upon us. 
 
 JOHN MORLEY.
 
 CONSISTENCY. 
 
 Who is the honest man ? 
 He that doth still and strongly good pursue, 
 To God, his neighbour, and himself most true : 
 
 Whom neither force nor fawning- can 
 Unpin or wrench from giving all their due. 
 
 Whose honesty is not 
 So loose or easy, that a ruffling 1 wind 
 Can blow away, or glittering- look it blind : 
 
 Who rides his sure and even trot, 
 While the world now rides by, now lags behind. 
 
 Who when great trials come, 
 Nor seeks nor shuns them ; but doth calmly stay, 
 Till he the thing and the example weig-h : 
 
 All being- brought into a sum, 
 What place or person calls for, he doth pay. 
 
 Who never melts or thaws 
 At close temptations. When the day is done, 
 His goodness sets not, but in the dark can run. 
 
 GEORGE HERBERT. 
 
 Nor number, nor example with him wrought 
 To swerve from truth, or chang-e his constant 
 mind. JOHN MILTON. 
 
 10
 
 CONTEMPLATION. 
 
 And deem each hour to musing given 
 A step upon the road to heaven. 
 
 SIR WALTER SCOTT. 
 
 In the Ethics, Aristotle dwells at length on the 
 thesis, that the true happiness of a man is not to 
 be sought in leisure and contemplation. But we 
 have a difficulty in realising this meaning. For 
 we naturally ask, how is leisure to be employed ? 
 and on what is contemplation to feed ? 
 
 But if in the sphere of individual life, the idea 
 of contemplative leisure is feeble and uncertain, 
 much more shadowy is the meaning of the word 
 when applied to the state. We can see that peace 
 is to be preferred to war, .... that into educa- 
 tion an element of philosophy should enter ; that 
 sleep is sweet to weary mortals ; that to the great, 
 leisure was a necessity of the higher life. But we 
 fail to perceive how the leisure of a state, the 
 interest of a spectacle, the tranquillity of wealth, 
 is better than some great struggle for freedom ; 
 or how the souls of those who fought at Ther- 
 mopylae and Salamis were more fortunate than 
 their fathers. Aristotle himself seems to acknow- 
 ledge that greater virtues of some kind would be 
 required in the islands of the blest than in the 
 ordinary life of man. The contemplative end that 
 he imagines is not suited to the human character, 
 and is utterly uninviting. To us there appears to 
 be more truth in the sentiment, which has been 
 repeated in many poems, that the search after 
 knowledge is a greater blessing to man than the 
 attainment of it. B. JOWETT. 
 
 ii
 
 CONTEMPLATION. 
 
 I am glad there are thousands of good people 
 in the world who have very decided opinions, and 
 are fond of working hard to enforce them. I like 
 to feel and think everything and do nothing, a 
 pool of the ' deep contemplative ' kind. 
 
 GEORGE ELIOT. 
 
 No forced calm is calm enough. Only honest 
 
 calm natural calm You can no more filter 
 
 your mind into purity than you can compress it 
 into calmness : you must keep it pure, if you 
 would have it pure ; and throw no stones at it, 
 if you would have it quiet. JOHN RUSKIN. 
 
 Nay, I think 
 
 Merely to bask and ripen is sometimes 
 The student's wiser business ; the brain 
 That forages all climes to line its cells, 
 Ranging both worlds on lightest wings of wish, 
 Will not distil the juices it has sucked 
 To the sweet substance of pellucid thought, 
 Except for him who hath the secret learned 
 To mix his blood with sunshine, and to take 
 The winds into his pulses. 
 
 J. R. LOWELL. 
 
 Child of a mystic solitary, intense, and deeply 
 reflective. MRS. HUMPHRY WARD. 
 
 12
 
 CONTENTMENT. 
 
 I am always content with that which happens; 
 for I think that what God chooses is better than 
 what I choose. EPICTETUS. 
 
 Think not so much of what thou hast not as of 
 what thou hast ; but of the things which thou 
 hast select the best, and then reflect how eagerly 
 they would have been sought, if thou hadst them 
 not. At the same time, however, take care that 
 thou dost not through being so pleased with them 
 accustom thyself to overvalue them, so as to be 
 disturbed if ever thou shouldst not have them. 
 
 MARCUS AURELIUS. 
 
 Verily, 
 
 I swear, 'tis better to be lowly born, 
 And range with humble livers in content, 
 Than to be .perk'd up in a glistering grief, 
 And wear a golden sorrow. 
 
 SHAKESPEARE. 
 
 Consider that the universal providence of God 
 hath so ordered it, that the good things of nature 
 
 and fortune are divided If you desire this, 
 
 you must lose that, and unless you be content 
 with one, you lose the comfort of both. If you 
 covet learning, you must have leisure and a retired 
 life ; if to be a politician, you must go abroad and 
 get experience, and do all businesses, and keep all 
 company, and have no leisure at all. If you will 
 be rich, you must be frugal ; if you will be popular, 
 you must be bountiful ; if a philosopher, you must 
 despise riches. JEREMY TAYLOR. 
 
 13
 
 CONTENTMENT. 
 
 God hath appointed one remedy for all the 
 evils that are in the world, and that is a contented 
 spirit. JEREMY TAYLOR. 
 
 Oh, cousin, let us be content, in work, 
 To do the thing we can, and not presume 
 To fret because it's little. 
 
 E. B. BROWNING. 
 
 Some murmur, when their sky is clear 
 
 And wholly bright to view, 
 If one small speck of dark appear 
 
 In their great heaven of blue. 
 And some with thankful love are filled 
 
 If but one streak of light, 
 One ray of God's good mercy gild 
 
 The darkness of their night. 
 
 In palaces are hearts that ask, 
 
 In discontent and pride, 
 Why life is such a dreary task, 
 
 And all good things denied. 
 And hearts in poorest huts admire 
 
 How love has in their aid 
 (Love that not ever seems to tire) 
 
 Such rich provision made. 
 
 ARCHBISHOP TRENCH. 
 
 I discovered, plainly enough, that my lot was to 
 stay at home and earn my bread in a very quiet 
 way ; that England was to be henceforth my 
 prison or my palace as I should choose to make it ; 
 and I have made it, by Heaven's help, the latter. 
 
 CHARLES KINGSLEY. 
 
 I feel very full of thankfulness for all the 
 creatures I have got to love all the beautiful and 
 great things that are given me to know. 
 
 GEORGE ELIOT.
 
 CONTENTMENT. 
 
 I sum up with the writer of the Book of Mac- 
 cabees : ' If I have done well, and as befits the 
 subject it is what I desire ; and if I have done ill, 
 it is what I could attain unto.' GEORGE ELIOT. 
 
 Come, soul of all things ! make it mine 
 
 To feel amid the city's jar, 
 That there abides a peace of thine 
 
 Man did not make, and cannot mar. 
 
 The will to neither strive nor cry, 
 The power to feel with others give ! 
 
 Calm, calm me more ! nor let me die 
 Before I have begun to live. 
 
 MATTHEW ARNOLD. 
 
 I know not how it is with you 
 
 I love the first and last, 
 The whole field of the present view, 
 
 The whole flow of the past. 
 
 One tittle of the things that are, 
 Nor you should change nor I 
 
 One pebble in our path one star 
 In all our heaven of sky. 
 
 Our lives, and every day and hour, 
 
 One symphony appear : 
 One road, one garden every flower 
 
 And every bramble dear. 
 
 R. L. STEVENSON.
 
 COUNTRY LIFE. 
 
 They take the rustic murmur of their bourg 
 For the great wave that echoes round the world ; 
 
 .... And mingle with our folk ; 
 And knowing every honest face of theirs 
 As well as every shepherd knew his sheep, 
 And every homely secret in their hearts, 
 Delight myself with gossip and old wives, 
 And ills and aches, and teethings, lyings-in, 
 And mirthful sayings, children of the place, 
 That have no meaning half a league away ; 
 Or lulling random squabbles when they rise, 
 Chafferings and chatterings at the market-cross, 
 Rejoice, small man, in this small world of mine, 
 Yea, even in their hens and in their eggs. 
 
 LORD TENNYSON. 
 
 It is pleasant to look down upon the same 
 parish day after day, and say, I know all that lies 
 beneath, and all beneath know me. If I want a 
 friend, I know where to find him ; if I want work 
 done, I know who will do it. It is pleasant and 
 good to see the same trees year after year ;, the 
 same birds coming back in spring to the same 
 shrubs ; the same banks covered with the same 
 flowers, and broken (if they be stiff ones) by the 
 same gaps. Pleasant and good it is to ride the 
 same horse, to sit in the same chair, to wear the 
 same old coat. CHARLES KINGSLEY. 
 
 ' The stately homes of England ' is a phrase 
 full of poetry to our ears, and the life of the 
 dwellers in such homes, as fancy presents it, is 
 16
 
 COUNTRY LIFE. 
 
 the object of our envious admiration. Life in a 
 home of beauty with family portraits and memories, 
 fair gardens, and ancestral trees, with useful and 
 important occupations such as offer themselves to 
 the conscientious squire, yet without any of the 
 dust and sweat of the vulgar working world, 
 ought to be not only pleasant but poetic ; and the 
 ' Sumner Place ' of Tennyson's Talking Oak, no 
 doubt, has its charming counterpart in reality. 
 But all depends on the voluntary performance of 
 social duties, without which life in the loveliest and 
 most historic of manor houses is merely sybaritism 
 aggravated by contrast with the opportunities and 
 surroundings ; and unfortunately the voluntary 
 performance of duty of any kind is not the thing 
 to which human nature in any of us is most 
 inclined. Not one man in a hundred, probably, 
 will undergo real labour without the spur either 
 of need or ambition. The country gentlemen of 
 England are seldom dissolute, the healthiness of 
 their sports in itself is an antidote to filthy sen- 
 suality ; but many of them are sportsmen and 
 nothing more. GOLDWIN SMITH. 
 
 The healthy natural community is that of a 
 small country town or village in which every one 
 knows his neighbour, and where all the necessary 
 ingredients for a happy, intelligent, and public- 
 spirited municipal life exist in due proportion. 
 Within a single square mile you will find ministers 
 of religion, the lawyer, the doctor, the labourer, and 
 the business man all within stone's throw of the 
 blacksmith and the carpenter. Such a community 
 constitutes a unit of which each human life forms a 
 part where public opinion is powerful, and where the 
 influence of the best members can be immediately 
 brought to bear upon the worst. W. T. STEAD. 
 17 c
 
 COUNTRY LIFE. 
 
 Clearly not a family of any very great pre- 
 tensions a race for the most part of frugal, 
 upright country gentlemen to be found, with 
 scarcely an exception, on the side of political 
 liberty and of Whiggish religion ; men who had 
 given their sons to die at Quebec, and Plassey, 
 and Trafalgar, for the making of England's 
 Empire, who would have voted with Fox, but that 
 the terrors of Burke, and a dogged sense that the 
 country must be carried on, drove them into sup- 
 porting Pitt ; who, at home, dispensed alternate 
 justice and doles, and when their wives died put 
 up inscriptions to them intended to bear witness at 
 once to the Latinity of a Boyce's education, and 
 the pious strength of his legitimate affections a 
 tedious race, perhaps, and pig-headed, tyrannical, 
 too, here and there, but on the whole honourable 
 English stuff which has made, and still in new 
 forms sustains, the fabric of a great State. 
 
 MRS. HUMPHRY WARD. 
 
 18
 
 COURAGE. 
 
 yap av)p v Traffiv ap.Ev(av epyovffir 
 For a bold man is better in all affairs. HOMER. 
 
 Instead of rage 
 
 Deliberate valour breath'd, firm, and unmoved. 
 With dread of death to flight or foul retreat ; 
 Nor wanting power to mitigate and swage 
 With solemn touches troubled thoughts. 
 
 JOHN MILTON. 
 
 Und wenn ihr euch nur selbst vertraut, 
 Vertrauen euch die andern Seelen. 
 
 And only in yourself confide, 
 And others will confide in you. 
 
 GOETHE. 
 
 And may not even charity display as great 
 energy and courage in saving life, as was ever put 
 forth in its destruction ? A famine fell upon nearly 
 one-half of a great nation. The whole world 
 hastened to contribute money and food. But a 
 few courageous men left their homes in Middlesex 
 and Surrey, and penetrated to the remotest glens 
 and fogs of the west coast of that stricken island, 
 to administer relief with their own hands. To say 
 that they found themselves in the Valley of the 
 Shadow of Death would be but an imperfect image 
 they were in the charnel - house of a nation. 
 Never since the eleventh century did Pestilence, the 
 gaunt handmaid of Famine, glean so rich a harvest. 
 In the midst of a scene which no field of battle ever 
 equalled in danger, in the number of slain, or the 
 19
 
 COURAGE. 
 
 sufferings of the surviving, these brave men moved 
 as calm and undismayed as though they had been 
 in their own houses. The population sank so fast 
 that the living could not bury the dead : half- 
 interred bodies protruded from the gaping grave. 
 Into the midst of these horrors did our heroes 
 penetrate, dragging the dead from the hiring with 
 their own hands, raising the head of famishing 
 infancy, and pouring nourishment into parched 
 lips, from which shot fever flames more deadly 
 than a volley of musketry. Here was courage ! 
 No music strung the nerves, no smoke obscured 
 the imminent danger ; no thunder of artillery 
 deadened the senses. It was cool self-possession 
 and resolute will : calculated risk and heroic 
 resignation. And who were these brave men ? 
 They were Quakers from Clapham and Kingston. 
 
 LORD MACAULAY. 
 
 To live by law, 
 
 Acting the law we live by without fear ; 
 And because right is right, to follow right, 
 Were wisdom in the scorn of consequence. 
 
 LORD TENNYSON. 
 
 The bravest man (so we have heard Lord 
 Nelson himself declare) feels an anxiety ' circa 
 praecordia ' as he enters the battle ; but he dreads 
 disgrace yet more. In battle, like an actor in a 
 great drama, he knew himself the master of an 
 invisible concourse, whose homage he commanded, 
 whose plaudits he craved, and whom, by the sight 
 of deeds raised above the common ground of earth, 
 he drew to sympathy with heroism and self- 
 devotion. There, too, he rejoiced in the noblest 
 exercise of power, in the sensation of energies and 
 faculties roused to full exertion, contending with 
 20
 
 COURAGE. 
 
 mighty obstacles, and acting amid surroundings 
 worthy of their grandeur ; like Massena, of whom 
 it was said that he only found his greatest self 
 when the balls flew thick about him, and things 
 began to look their worst. CAPTAIN MAHAN. 
 
 To understand courage one must have tho- 
 roughly studied cowardice in all its phases, and 
 they are infinite. It is the most subtle of mental 
 diseases, the existence of which may never be 
 known to any but the man whose heart it gnaws 
 at. When the day arrives on which all hearts 
 shall be open, we shall, I am sure, be astonished 
 to find that many of those who have passed muster 
 in our ranks as brave men will plead in extenuation 
 of sins committed the astounding fact that they 
 were cowards by nature. 
 
 Hence arises the question as to which is more 
 worthy of respect, the man who so conquers his 
 ignoble spirit and in so doing serves the State 
 effectively, or he who, born with all the instincts or 
 natural virtues which go to make up the brave 
 man, shines as the hero whenever heroism is 
 needed. 
 
 In writing of courage, it is impossible to omit 
 a reference to my friend and comrade, Charley 
 Gordon. His courage was an instinct, fortified by 
 faith in God and in a future life. This life had no 
 intense pleasures for him, and he shrank from the 
 applause of men. He did whatever came to his 
 hand with all the loyalty of an English gentleman, 
 and especially with the earnestness and zeal of a 
 servant of Christ. The world was to him a sort of 
 prison, beyond the precincts of which lay that New 
 Jerusalem from which his waking thoughts, and 
 very dreams even, never wandered. 
 
 It was not that Gordon was simply brave in 
 21
 
 COURAGE. 
 
 action, but that danger had actually and positively 
 for him nothing terrible about it. There is a 
 curious page in his Khartoum diary where he dis- 
 cusses the question of whether he should, or should 
 not, allow the Mahdi to take him alive. Death to 
 him was really the open door to a new life, and 
 whether he passed through it in action or under 
 any other circumstance was all the same. Death 
 to him was merely a release from all the paltriness 
 of human life. 
 
 All nations possess their own distinctive forms 
 of courage. The impetuous Frenchman who is 
 capable of the utmost heroism as long as things go 
 well with him, fights a losing game badly. The 
 faithful and obedient but ignorant Russian soldier 
 possesses a dogged determination of character 
 that closely resembles the disposition of the rank 
 and file in our own army. He endures fatigue and 
 privation in a manner that shows he comes of a 
 really courageous race. Amongst all the great 
 armies of the world none is composed of a finer, 
 or braver, fighting material than that of Turkey. 
 The early life, the training, laws, manners, customs, 
 and above all, the religion of the Turk, combine to 
 make him the most formidable of soldiers. There 
 is no other people on earth who can be so worked 
 up by religious enthusiasm into a frenzy that 
 nothing can resist. The Arab tribes we had to 
 fight in the Soudan were peaceable men ten years 
 ago, anxious to make money by hiring out their 
 camels. The little Syrian servant one usually took 
 on shooting expeditions into those regions, used 
 to bully them as an inferior race, and did not even 
 hesitate to strike them in his angry moods. The 
 same Arab who then calmly submitted to ill- 
 humour and bad treatment at the hands of some 
 such wretched little Syrian cook, when maddened
 
 COURAGE. 
 
 by the religious fervour and enthusiasm with 
 which the Mahdi was able to inspire his followers, 
 became a real demon in battle. His was then the 
 courage which can only come from firm belief in 
 another world, from the conviction that death is 
 but the beginning of a new and happier existence. 
 Whilst prepared to recognise all that is grand 
 and noble in the courage of other nations, I recur 
 with intense satisfaction to the remembrance of 
 our own soldiers, whose courage and endurance I 
 have seen tried under desperate circumstances. 
 
 LORD WOLSELEY.
 
 COURTESY. 
 
 Men exist for the sake of one another. Teach 
 them, or bear with them. MARCUS AURELIUS. 
 
 ' He jests at scars, that never felt a wound.' 
 
 SHAKESPEARE. 
 
 Delivered altogether from envy, hatred, malice, 
 and all uncharitableness, Lady Harrowby was ever 
 inclined to extenuate the faults, to pardon the 
 errors, and to put the best construction on the 
 motives of others ; no mean jealousy ever entered 
 her mind, no repining at the prosperity, however 
 unmerited, of other people. She drew pleasure 
 from the purest of all sources, from the contempla- 
 tion of the success, the happiness, and the welfare 
 of her friends and acquaintances. With an 
 exquisite tact, without the slightest appearance of 
 art, frank without severity, open without impru- 
 dence, always negligent of self and considerate of 
 others, all her thoughts, impulses, and actions 
 were regulated by the united influence of the 
 highest principles, the clearest judgment, and the 
 kindliest feelings. Thus blessed in her own happy 
 disposition, she was a blessing to all around her. 
 She was the ornament and delight of society, the 
 comfort, support, and joy of her own family. 
 
 C. C. F. GREVILLE. 
 
 Shall courtesy be done only to the rich and 
 
 by the rich ? In Good-breeding, which differs if at 
 
 all from High-breeding, only as it gracefully 
 
 remembers the rights of others rather than grace- 
 
 24
 
 COURTESY. 
 
 fully insists on its own rights, I discern no special 
 connexion with wealth or birth, but rather that it 
 lies in human nature itself, and is due from all 
 men towards all men. 
 
 ' There's but one temple in the world ' says 
 Novalis, ' and that temple is the Body of Man. 
 Nothing- is holier than this high Form. Bending 
 before men is a reverence done to this revelation 
 in the flesh. We touch Heaven when we lay our 
 hands on the human body.' THOMAS CARLYLE. 
 
 We are taught the heavenly character of con- 
 descension. 
 
 We are for ever wishing to obtain the friendship 
 and the intimacy of those above us in the world. 
 
 If you look simply to the question of resem- 
 blance to God, then the man who makes it a habit 
 to select that one in life to do good to, and that 
 one in a room to speak with whom others pass by 
 because there is nothing either of intellect or power 
 or name to recommend him, but only humbleness, 
 that man has stamped upon his heart, shows more 
 of heavenly similitude by condescension, than the 
 man who has made it his business to win this 
 world's great ones, even for the sake of truth. 
 
 F. W. ROBERTSON. 
 
 Ridicule ' never conferred a single benefit, 
 averted a single ill, dried a single tear, or imparted 
 one single atom of real and permanent pleasure.' 
 GEORGE HIGINBOTHAM. 
 
 When I am strong, I will hate everything that 
 has power, and help everything that is weak. 
 
 OLIVE SCHREINER.
 
 COWARDICE. 
 
 Degeneres animos timer arguit. 
 
 VIRGIL. 
 
 Cowards die many times before their deaths ; 
 
 The valiant never taste of death but once. 
 
 Of all the wonders that I yet have heard, 
 
 It seems to me most strange that men should fear : 
 
 Seeing that death, a necessary end, 
 
 Will come when it will come. 
 
 SHAKESPEARE. 
 
 To be, or not to be, that is the question : 
 Whether 'tis nobler in the mind, to suffer 
 The slings and arrows of outrageous fortune ; 
 Or to take arms against a sea of troubles, 
 And, by opposing, end them ? To die to sleep, 
 No more ; and, by a sleep, to say we end 
 The heartache, and the thousand natural shocks 
 That flesh is heir to -'tis a consummation 
 Devoutly to be wished. To die ; to sleep ; 
 To sleep ! perchance to dream ; ay, there's the rub, 
 For in that sleep of death what dreams may come, 
 When we have shuffled off this mortal coil, 
 Must give us pause ; there's the respect, 
 That makes calamity of so long life : 
 For who would bear the whips and scorns of time, 
 The oppressor's wrong, the proud man's contumely, 
 The pangs of despised love, the law's delay, 
 The insolence of office, and the spurns 
 That patient merit of the unworthy takes, 
 When he himself might his quietus make 
 With a bare bodkin ? who would fardels bear 
 To grunt and sweat under a weary life ; 
 26
 
 COWARDICE. 
 
 But that the dread of something after death, 
 The undiscovered country, from whose bourn 
 No traveller returns, puzzles the will ; 
 And makes us rather bear those ills we have, 
 Than fly to others that we know not of ? 
 Thus conscience does make cowards of us all ; 
 And thus a native hue of resolution 
 Is sicklied o'er with the pale cast of thought ; 
 And enterprises of great pith and moment, 
 With this regard, their currents turn awry. 
 And lose the name of action. 
 
 SHAKESPEARE.
 
 DESPAIR. 
 
 Exhausted, spiritless, afflicted, fall'n. 
 
 JOHN MILTON. 
 
 Whether you are a better or a worse man than 
 you were twenty years ago. Are there not at 
 least some temptations, to which you yielded then, 
 to which you know you can never yield again ? 
 Are there not some meannesses which you once 
 thought glorious, which now you know are mean ? 
 Are there no places where you once stumbled 
 where now you know you can walk firm ? I pity 
 you if there are not. 
 
 I have no spiritual capacity, 'says one.' ' It is 
 not in me to be a saint, another cries.' So the 
 man talks about himself. Poor creature, does he 
 think that he knows down to its very centre, this 
 wonderful humanity of his ? It all sounds so 
 plausible and is so untrue. PHILLIPS BROOKS. 
 
 Christ saw all life in God. He saw sin with all 
 the intensity of holiness. But nobody has ever 
 dared to call Jesus Christ a pessimist. He saw 
 the end from the beginning. Infinite Pity a pity 
 that has folded itself around the world's torn and 
 bleeding heart, like a benediction ever since but 
 no curse. Oh, if you ever find yourself cursing 
 life, get your New Testament and read what Jesus 
 said, looking down on man from the measureless 
 height of the Cross. 
 
 You think of the days when you have sinned 
 most dreadfully. Are you willing to accept any 
 man's judgment of those days who simply sees the 
 sin ? You know, though you dare not tell any one 
 else besides, of how you fought with your tempta- 
 tion. PHILLIPS BROOKS. 
 28
 
 DESPONDENCY. 
 
 This miry slough is such a place as cannot be 
 mended. It is the descent whither the scum and 
 filth that attend conviction of sin do continually 
 run, and therefore it is called the Slough of 
 Despond : for still, as the sinner is awakened 
 about his lost condition, there arise in his soul 
 many fears, and doubts, and discouraging appre- 
 hensions, which all of them get together, and settle 
 in this place ; and this is the reason of the badness 
 of this ground. It is not the pleasure of the King 
 that this place should remain so bad. His labourers 
 also have, by the directions of his Majesty's sur- 
 veyors, been for above these sixteen hundred years 
 employed about this patch of ground, if, perhaps, 
 it might be mended ; yea, and to my knowledge, 
 said he, here have been swallowed up at least 
 twenty thousand cart-loads, yea, millions of whole- 
 some instructions, that have at all seasons been 
 brought from all places of the King's dominions 
 (and they that can tell, say, that they are the best 
 materials to make good ground of the place, if 
 so be it might be mended) ; but it is the Slough 
 of Despond still, and so will be when they have 
 done what they can. JOHN BUNYAN. 
 
 L'approche de 1'ennemi ne rendit point les Mos- 
 covites plus s^rieux : ils envisagerent au contraire 
 leur situation avec une 16geret6 croissante, ainsi 
 qu'il arrive souvent a la vielle d'une catastrophe. 
 11 s'eleve alors dans 1'ei.me, en effet, deux voix 
 galement puissantes : 1'une preche sagement la 
 ncessit de se rendre bien compte du danger 
 29
 
 DESPONDENCY. 
 
 imminent et des moyens de le conjurer ; 1'autre, 
 plus sagement encore, trouve qu'il est trop penible 
 d'y songer, puisqu'il n'est pas donn6 a I'nomme 
 d'eViter 1'ineVitable, et qu'il est des lors plus simple 
 d'oublier le danger et de vivre gaiement jusqu'au 
 moment ou il arrive. Dans 1'isolement, c'est la 
 premiere des voix qu'on 6coute, tandis que les 
 masses ob&ssent a la seconde, et les Moscovites 
 en offrirent un nouvel exemple, car jamais on ne 
 s'6tait tant amus a Moscou que cette ann6e-la. 
 
 TOLSTOI.
 
 DRESS. 
 
 Remember George Herbert's maxim, ' This 
 coat with my discretion will be brave.' .... I 
 have heard with admiring submission the experi- 
 ence of the lady who declared that the sense of 
 being perfectly well dressed gives a feeling of 
 inward tranquillity which religion is powerless to 
 bestow. EMERSON.
 
 DUTY. 
 
 ' Cease, my much respected Herr Von Voltaire,' 
 thus apostrophises the Professor ; ' shut thy sweet 
 voice,' for the task appointed thee seems finished. 
 Sufficiently hast thou demonstrated this proposi- 
 tion, considerable or otherwise. That the Mythus 
 of the Christian religion looks not in the eighteenth 
 century what it did in the eighth, alas, were thy 
 six-and-thirty quartos and folios, and flying sheets 
 or reams, printed before and since on the same 
 subject all needed to convince us of so little. But 
 what next? Wilt thou help us to embody the 
 Divine spirit of that religion in a new Mythus, in a 
 new vehicle and vesture, that our souls, otherwise 
 too like perishing, may live. What, thou hast no 
 faculty in that kind ? Only a torch for burning, 
 no hammer for building? Take our thanks then, 
 and thyself away. ' 
 
 ' But indeed, conviction, were it ever so excellent, 
 is worthless till it convert itself into conduct. 
 
 Most true is it, as a wise man teaches us, that 
 ' Doubt of any sort cannot be removed except 
 by action.' On which ground lay this precept, 
 which to me was of invaluable service, ' Do thy 
 duty which lies nearest to thee. Which thou 
 knowest to be a duty.' The second duty will 
 already have become clearer. 
 
 THOMAS CARLYLE. 
 
 Two men I honour and no third. First the toil- 
 worn craftsman, that with earth-made Implement 
 laboriously conquers the Earth, and makes it man's.
 
 DUTY. 
 
 Venerable to me is the hard hand, crooked, coarse ; 
 wherein notwithstanding lies a cunning virtue, 
 indefeasibly royal, as of the Sceptre of this Planet. 
 Venerable too is the rugged face, all weather- 
 tanned, besoiled with its rude intelligence ; for it 
 is the face of a man living manlike. O, but the 
 more venerable for thy rudeness, and even because 
 we must pity as well as love thee. Hardly- 
 entreated Brother For us was thy back so bent, 
 for us were thy straight limbs and fingers so 
 deformed ; thou wert Conscript, on whom the lot 
 fell, and fighting our battles wert thou so marred. 
 For in thee, too, lay a god-created Form, but it 
 was not to be unfolded ; encrusted must it stand 
 with the thick adhesions and defacements of 
 Labour ; and thy body, like thy soul, was not to 
 know freedom. Yet toil on, toil on ; thou art in 
 thy duty, be out of it who may ; thou toilest for 
 the altogether indispensable, for daily bread. 
 
 A second man I honour and still more highly ; 
 Him who is seen toiling for the spiritually in- 
 dispensable ; not daily bread, but the Bread of 
 Life : is not he too in his duty ? endeavour- 
 ing towards inward Harmony ; revealing this 
 by act and word through all his outward en- 
 deavours, be they high or low ? Highest of all, 
 when his inward and outward endeavour are one ; 
 when we can name him ' Artist ; ' not earthly 
 ' Craftsman ' only, but inspired Thinker, who with 
 Heaven-made Implement conquers Heaven for us. 
 If the poor and humble toil that we may have 
 food, must not the high and glorious toil for him 
 in return, that we have Light, have Guidance, 
 Freedom, Immortality ? These two in all their 
 degrees, I honour ; all else is chaff and dust, which 
 lets ' the wind blow whither it listeth.' 
 
 THOMAS CARLYLE. 
 33 D
 
 DUTY. 
 
 An untiring sense of duty, an active conscious- 
 ness of the perpetual presence of Him Who is the 
 author and its law, and a lofty aim beyond the 
 grave these are the best and most efficient parts, 
 in every sense, of that apparatus wherewith we 
 should amend, when with full purpose of heart we 
 address ourselves to the lifelong work of self- 
 improvement. W. E. GLADSTONE. 
 
 Science is made for few men ; but duty is the 
 mistress of all men : they cannot be men without 
 it. W. E. GLADSTONE. 
 
 Man is a moral being, capable of doing right 
 and wrong, and there is no man who does not do 
 wrong. It would seem as if some of the best men 
 felt as if they oftenest did wrong, the reason being 
 that their standard of duty is so high that they ad- 
 mit as shortcomings of duty things that many other 
 men would not think about. SIR G. STOKES. 
 
 J'ai racont6 comment je regus mon Education 
 dans un petit college d'excellents pretres, qui 
 m'apprirent le latin a 1'ancienne maniere (c'Etait 
 la bonne), c'est-a-dire avec des livres el^mentaires 
 dEtestables, sans m^thode, presque sans gram- 
 maire, comme 1'ont appris au xv e et au xvi e siecles, 
 Erasme et les humanistes qui depuis I'antiquit6, 
 
 Font le mieux su Us pratiquaient la 
 
 premiere regie de 1'Education, qui est de ne pas 
 trop faciliter des exercices dont le but est la 
 difficult^ vaincue. 
 
 ***** 
 
 La base de ces anciennes Educations 6tait une 
 severe moralitE, tenue pour inseparable de la 
 pratique religieuse. 
 
 34
 
 DUTY 
 
 Mes maitres m'enseignerent, d'ailleurs, quelque 
 chose qui valait infiniment mieux que la critique . 
 ou la sagacit^ philosophique : ils m'apprirent 
 1'amour de la ve'rite', le respect de la raison, le 
 se>ieux de la vie. Voila la seule chose en moi qui 
 n'ait jamais vane". Je sortis de leurs mains avec 
 un sentiment moral tellement pret a toutes les 
 e"preuves, que la lgeret parisienne put ensuite 
 
 patiner ce bijou sans 1'altdrer Ce bon et 
 
 sain programme de 1'existence, que mes pro- 
 fesseurs m'inculquerent, je n'y ai jamais renonce". 
 Je ne crois plus que le christianisme soit le re'sume' 
 surnaturel de ce que 1'homme doit savoir ; mais je 
 persiste a croire que 1'existence est la chose du 
 monde la plus frivole, si on ne la conceit comme 
 un grand et continuel devoir. Vieux et chers 
 maitres, maintenant presque tous morts, dont 
 1'image m'apparait souvent dans mes reves, non 
 comme un reproche, mais comme un doux sou- 
 venir, je ne vous ai pas etc" aussi infidele que vous 
 
 croyez La vie n'a de prix que par le 
 
 denouement a la ve'rite' et au bien Je vous 
 
 remercie d'avoir imprime' en moi comme une 
 seconde nature ce principe, funeste a la re"ussite 
 mondaine, mais fe'cond pour le bonheur, que le 
 but d'une vie noble doit e~tre une poursuite iddale 
 et d^sinte'resse'e. ERNEST RENAN. 
 
 How is the force of moral life developed and 
 strengthened ? Is it not by successive efforts to 
 act and to suffer at the call of duty. 
 
 H. P. LlDDON. 
 
 My Lords, this is not the occasion for, nor am I 
 
 the proper person to deliver, an encomium on the 
 
 Prince whom we have lost. When a whole nation 
 
 has lifted up its voice in lamentation, the feeble 
 
 35
 
 DUTY. 
 
 note of praise which may fall from any individual 
 tongue must necessarily be lost in the expression 
 of the general sorrow ; but, my Lords, superfluous 
 as any artificial panegyric has now become, right 
 and fitting is it that the public grief which first 
 found vent in the visible shudder which shook 
 every congregation assembled in this metropolis 
 when his well-known name was omitted from the 
 accustomed prayer which, gathering volume and 
 intensity as reflection gave us the measure of our 
 loss, swept towards the Throne in one vast wave 
 of passionate sympathy, and it is ever still re- 
 iterated from every distant shore that owns 
 allegiance to the British Crown right and fitting 
 is it that such a manifestation of a nation's sorrow 
 as this, should find its final embodiment and 
 crowning consummation in a solemn expression of 
 their feelings by both Houses of the British Legis- 
 lature. Never before, my Lords, has the heart of 
 England been so greatly stirred, and never yet has 
 such signal homage been more .spontaneously ren- 
 dered to unpretending intrinsic worth. Monarchs, 
 heroes, patriots have perished from among us, and 
 have been attended to the grave by the respect 
 and veneration of a grateful people. But here was 
 one who was neither king, warrior, nor legislator 
 occupying a position in its very nature incom- 
 patible with all personal pre-eminence, alike de- 
 barred the achievement of military renown and 
 political distinction, secluded within the precincts 
 of what might easily have become a negative 
 existence neither able to confer those favours 
 which purchase popularity, nor possessing in any 
 peculiar degree the trick of manner which seduces 
 it who, nevertheless, succeeded in winning for 
 himself an amount of consideration and confidence 
 such as the most distinguished or the most 
 36
 
 DUTY. 
 
 successful of mankind have seldom attained. By 
 what combination of qualities, a stranger and an 
 alien exercising no definite political functions 
 ever verging on the peril of a false position his 
 daily life exposed to ceaseless observation shut 
 out from the encouragement afforded by the 
 sympathy of intimate friendship, the support of 
 partisans, the good fellowship of society how 
 such a one acquired so remarkable a hold on the 
 affection of a jealous insular people might well 
 excite the astonishment of any one acquainted with 
 the temper and the peculiarities of the British 
 Nation. Yet, my Lords, after all how simple and 
 obvious is the secret of the dominion he acquired ! 
 If, my Lords, the death of Prince Albert has turned 
 England into a land of mourning, if each one of us 
 is conscious of having lost that calm feeling of 
 satisfaction and security which has gradually been 
 interwoven with the existence of the nation from 
 the day he first took his stand beside the Throne ; 
 if it seems as though the sun of our prosperity 
 were darkened, and a pillar of our state had fallen ; 
 it is because in him we have lost that which has 
 never failed to acquire the unlimited confidence 
 and enthusiastic veneration of England a man 
 who, in every contingency of life, in the presence 
 of bewildering temptations, in the midst of luxury 
 and splendour, in good report and in evil report, in 
 despite of the allurements of vanity, of selfishness 
 and ambition, trod day by day, and hour by hour, 
 patiently, humbly, faithfully, the uninviting path 
 of duty. LORD DUFFERIN. 
 
 37
 
 ENVY. 
 
 Envy not greatness : for thou makest thereby 
 Thyself the worse, and so the distance greater. 
 
 GEORGE HERBERT. 
 
 Ce sont des douceurs plus exquises que des 
 louanges claire"es. MOLIERE. 
 
 L'extreme esprit est accus6 de folie, comme 
 1'extreme defaut. Rien ne passe pour bon que la 
 m6diocrite\ C'est la pluralite" qui a dtabli cela. 
 
 PASCAL. 
 
 Base envy withers at another's joy, 
 
 And hates that excellence it cannot reach. 
 
 THOMSON. 
 
 Le monde n'aime pas les grands caracteres. 
 
 LEONARD S. J. SANDEAU. 
 
 Her manner was full of the anxiety of a woman 
 who had fought hard for a high place in society, 
 and yet suggested a latent hatred of people who, 
 in yielding to her, had made success bitter and 
 humiliating. W. D. HOWELLS.
 
 EXAMPLE. 
 
 The evil that men do lives after them, 
 The good is oft interred with their bones. 
 
 SHAKESPEARE. 
 
 The porter at a great man's door is a kind of 
 thermometer, by which you may discover the 
 warmth or coldness of his master's friendship. . . . 
 The porter to some bows with respect, to others 
 with a smile, to some he bows more, to others less 
 low, to others not at all ; some he just lets in, and 
 others he just shuts out.' HENRY FIELDING. 
 
 There is something peculiarly impressive in the 
 reality of great excellence. Every example involves 
 a general precept. But the lesson is enforced by 
 the contemplation of high qualities in real persons, 
 subject like ourselves to the common infirmities of 
 human nature. SIR G. CORNEWALL LEWIS. 
 
 The best of all influences is that of a bright 
 example : one prayer is worth many lectures ; one 
 earnest inward struggle with a besetting sin will 
 do more even for others, than a thousand visits or 
 ten thousand words of reproof. All God's work 
 hangs together : he who will work for Him in the 
 vineyard of the soul will certainly not be idle for 
 Him (whether he himself knows it or not) in the 
 vineyard of life. C. J. VAUGHAN. 
 
 39
 
 FORTITUDE. 
 
 Magno persentit pectore curas, 
 Mens immota manet. VIRGIL. 
 
 Quidquid erit, superanda omnis fortuna ferendo est. 
 
 VIRGIL. 
 
 Tu ne cede mails, sed contra audentior ito, 
 Quam tua te Fortuna sinet. VIRGIL. 
 
 He's truly valiant that can wisely suffer 
 The worst that man can breathe. 
 
 SHAKESPEARE. 
 
 I dare do all that may become a man ; 
 Who dares do more, is none. 
 
 . SHAKESPEARE. 
 
 Our powers owe much of their energy to our 
 hopes : possunt quia posse videntur. 
 
 SAMUEL JOHNSON. 
 
 A soul that pity touch'd, but never shook ; 
 
 * * * * * 
 
 Impassive fearing but the shame of fear 
 A stoic of the woods a man without a tear. 
 
 THOMAS CAMPBELL. 
 
 Turn, fortune, turn thy wheel and lower the proud ; 
 Turn thy wild wheel thro' sunshine, storm and 
 
 cloud ; 
 
 Thy wheel and thee we neither love nor hate. 
 40
 
 FORTITUDE 
 
 Turn, fortune, turn thy wheel with smile or frown ; 
 With that wild wheel we go not up or down ; 
 Our hoard is little, but our hearts are great. 
 
 Smile and we smile, the lords of many lands ; 
 Frown and we smile, the lords of our own hands ; 
 For man is man and master of his fate. 
 
 Turn, turn thy wheel above the staring- crowd ; 
 Thy wheel and thou are shadows in the cloud ; 
 Thy wheel and thee we neither love nor hate. 
 
 LORD TENNYSON. 
 
 II y a des ames qui ne relevent point de la 
 fortune. LEONARD S. J. SANDEAU. 
 
 Of spirits bravely-pitched, earth's manlier brood 
 
 / Long as below we cannot find 
 
 The meed that stills the inexorable mind ; 
 
 So long this faith to some ideal good, 
 
 Under whatever mortal names it masks, 
 Freedom, law, country, this ethereal mood 
 
 That thanks the fates for their severer tasks 
 Feeling its challenged pulses leap, 
 While others skulk in subterfuges cheap 
 
 And, set in danger's van, has all the boon it asks, 
 Shall win man's praise and woman's love, 
 Shall be a wisdom that we set above 
 
 All other skills and gifts to culture dear, 
 
 A virtue round whose forehead we inwreathe 
 Laurels that with a living passion breathe 
 
 When other crowns grow, while we twine them, 
 
 sear, 
 
 What brings us thronging these high rites to 
 pay 
 
 And seal these hours the noblest of our year, 
 
 Save that our brothers found this better way ? 
 
 J. R. LOWELL.
 
 FRIENDSHIP. 
 
 Know thou, that the love of Thyself doth thee 
 more hurt than anything in the world. According 
 to the love and affection which thou bearest to- 
 wards anything, so doth it more or less cleave to 
 thee. THOMAS A KEMPIS. 
 
 The friends thou hast, and their adoption tried, 
 Grapple them to thy soul with hooks of steel ; 
 But do not dull thy palm with entertainment 
 Of each new-hatched, unfledged comrade. 
 
 SHAKESPEARE. 
 
 Dr. Johnson talked of the advantage of keeping 
 up the connexions of relationship, which produce 
 much kindness. ' Every man,' said he, ' who 
 comes into the world has need of friends. If he 
 has to get them for himself, half his life is spent 
 before his merit is known. Relations are a man's 
 ready friends, who support him. When a man is 
 in real distress he flies into the arms of his rela- 
 tions. An old lawyer, who had much experience 
 in making wills, told me, that after people de- 
 liberated long, and thought of many for their 
 executors, they settled at last by fixing on their 
 relations. This shows the universality of the 
 principle.' LIFE OF SAMUEL JOHNSON. 
 
 We are both of us inclined to be a little too 
 positive ; and I have observed the result of our 
 disputes to be almost uniformly this that in 
 matters of fact, dates, and circumstances it turns 
 out that I was in the right, and my cousin in the 
 42
 
 FRIENDSHIP. 
 
 wrong. But where we have differed upon moral 
 points ; upon something" proper to be done, or let 
 alone ; whatever heat of opposition or steadiness 
 of conviction I set out with, I am sure always, in 
 the long run, to be brought over to her way of 
 
 thinking Her education in youth was not 
 
 much attended to She was tumbled early, 
 
 by accident or design, into a spacious closet of 
 good old English reading, without much selection 
 or prohibition, and browsed at will upon that fair 
 and wholesome pasturage. Had I twenty girls, 
 they should be brought up exactly in this fashion. 
 
 Those slender ties, that prove slight as gossa- 
 mer in the rending atmosphere of a metropolis, 
 bind faster, as we found it, in hearty, homely, 
 loving Hertfordshire. In five minutes we were as 
 thoroughly acquainted as if we had been born and 
 bred up together ; were familiar, even to the call- 
 ing each other by our Christian names. So Chris- 
 tians should call one another. 
 
 With what corresponding kindness we were 
 received by them also how Bridget's memory, 
 exalted by the occasion, warmed into a thousand 
 half-obliterated recollections of things and persons, 
 to my utter astonishment, and her own and to 
 the astoundment of B. F., who sat by, almost the 
 only thing not a cousin there old effaced images 
 of more than half-forgotten names and circum- 
 stances still crowding back upon her, as words 
 written in lemon come out upon exposure to a 
 friendly warmth when I forget all this, then may 
 my country cousins forget me, and Bridget no 
 more remember, that in the days of weakling 
 infancy I was her tender charge as I have been 
 her care in foolish manhood since in those pretty 
 pastoral walks long ago about Mackery End, in 
 Hertfordshire. CHARLES LAMB. 
 
 43
 
 FRIENDSHIP. 
 
 And let it mitigate thy woe's excess, 
 That thou hast been to me all tenderness, 
 And friend to more than human friendship just. 
 
 THOMAS CAMPBELL. 
 
 Familiar acts are beautiful through Love. 
 
 P. B. SHELLEY. 
 
 Welfare requires one or two companions of 
 intelligence, probity, and grace to wear out life 
 with persons with whom we can speak a few 
 reasonable words every day, by whom we can 
 measure ourselves, and who shall hold us fast to 
 good sense and virtue. R. W. EMERSON. 
 
 He that wrongs his friend 
 Wrongs himself more, and ever bears about 
 A silent court of justice in his breast, 
 Himself the judge and jury, and himself 
 The prisoner at the bar, ever condemn'd : 
 And that drags down his life. 
 
 LORD TENNYSON. 
 
 It is easy to say how we love new friends, and 
 what we think of them, but words can never trace 
 out all the fibres that knit us to the old. 
 
 GEORGE ELIOT. 
 
 Old friends. The writing of those words has 
 
 borne 
 
 My fancy backward to the gracious past, 
 The generous past, when all was possible, 
 For all was then untried ; the years between 
 Have taught some sweet, some bitter lessons, 
 
 none 
 
 Wiser than this to spend in all things else, 
 But of old friends to be most miserly. 
 44
 
 FRIENDSHIP. 
 
 Each year to ancient friendships adds a ring 
 As to an oak, and precious more and more, 
 Without deserving-ness, or help of ours 
 They grow, and silent, wider spread, each year 
 Their unbought ring of shelter or of shade. 
 
 J. R. LOWELL. 
 
 A mutual understanding is very pleasant, if it 
 is a mutual understanding. 
 
 W. D. HOWELLS. 
 
 45
 
 GAMES. 
 
 Here the younkers do nothing- but play racquets, 
 billiards, cards, race and smoke. To govern men 
 you must either excel them in their accomplish- 
 ments or despise them. 
 
 LORD BEACONSFIELD. 
 
 Walking can never be so good as a game if 
 one loves the game. GEORGE ELIOT. 
 
 Looking back at the old games of Greece, has 
 man advanced much in the art of amusing himself 
 rationally and wholesomely ? 
 
 CHARLES KINGSLEY. 
 
 Everything that enlarges the sphere of human 
 powers, that shows man he can do what he 
 thought he could not do, is valuable. The first 
 man who balanced a straw upon his nose, who 
 rode upon three horses at a time ; in short, all 
 such men deserve the applause of mankind, not on 
 account of the use of what they did, but of the 
 dexterity which they exhibited. 
 
 SAMUEL JOHNSON. 
 
 46
 
 HABIT. 
 
 For use almost can change the stamp of nature. 
 
 SHAKESPEARE. 
 
 Habit teaches men to bear the burdens of the 
 mind, as it inures them to bear heavy burdens on 
 their shoulders. Without use and experience the 
 strongest minds and bodies both will stagger 
 under a weight, which habit might render easy 
 and even contemptible. HENRY FIELDING. 
 
 Man is a bundle of habits : there are habits of 
 industry, attention, vigilance, advertency, of a 
 prompt obedience to the just occurring, or of 
 yielding to the first impulse of passion ; of appre- 
 hending, reasoning, of indolence and dilatoriness, 
 of vanity, self-conceit, melancholy partiality ; of 
 fretfulness, suspicion, captiousness, censorious- 
 ness ; of pride, ambition, covetousness ; of over- 
 reaching, intriguing, projecting : in a word, there 
 is not a quality or function, either of body or mind, 
 which does not feel the influence of that great law 
 of nature. WILLIAM PALEY. 
 
 Habit has the closest bearing upon everything 
 which concerns human nature. 
 
 SlR G. CORNEWALL LEWIS. 
 
 There is scarcely any lot of labour, drudgery, or 
 suffering, which is not mitigated by habit. We 
 are familiarised to hardships by enduring them. 
 As the stomach learns after a time to resist sea- 
 sickness, and loses its sensibility to the motion of 
 47
 
 HABIT. 
 
 the ship, so the mind is reconciled to the privations 
 of a seafaring life, and finds a pleasure in an 
 existence which to a landsman would be intoler- 
 able. SlR G. CORNEWALL LEWIS. 
 
 De toutes les habitudes, celle du travail est a la 
 fois la plus rare, et la plus imp6rieuse. 
 
 LEONARD S. J. SANDEAU. 
 
 48
 
 HAPPINESS. 
 
 Life is not long, and too much of it must not 
 pass in idle deliberation how it shall be spent. . . . 
 To prefer one future mode of life to another, upon 
 just reasons, requires faculties which it has not 
 pleased our Creator to give us. 
 
 ***** 
 
 The main of life is, indeed, composed of small 
 incidents and petty occurrences ; of wishes for 
 objects not remote, and grief for disappointments 
 of no fatal consequence ; of insect vexations 
 which sting us and fly away .... of com- 
 pliments which glide off the soul like other 
 music, and are forgotten by him that gave and 
 him that received them. Such is the general heap 
 out of which every man is to cull his own condition 
 .... a few pains and a few pleasures are all the 
 materials of human life, and of these the propor- 
 tions are partly allotted by Providence, and partly 
 left to the arrangement of reason and of choice. 
 As these are well or ill disposed, man is for the 
 most part happy or miserable .... and even 
 those who seem busied in public affairs, and 
 elevated above low cares or trivial pleasures, pass 
 the chief part of their time in familiar and domestic 
 scenes ; from these they came into public life, to 
 these they are every hour recalled by passions not 
 to be suppressed ; in these they have the reward 
 of their toils, and to these at last they retire. . . . 
 To be happy at home is the ultimate result of all 
 ambition, the end to which every enterprise and 
 49 E
 
 HAPPINESS. 
 
 labour tends, and of which every desire prompts 
 the prosecution. 
 
 ***** 
 
 To strive with difficulties, and to conquer 
 them, is the highest human felicity ; the next is to 
 strive and deserve to conquer : but he whose life 
 has passed without a contest, and who can boast 
 neither success nor merit, can survey himself only 
 
 as a useless filler of existence To 
 
 improve the golden moment of opportunity, and 
 catch the good that is within our reach, is the 
 great art of life. 
 
 ***** 
 
 How evil came into the world ; for what 
 reason it is that life is overspread with such 
 boundless varieties of misery ; why the only 
 thinking being of this globe is doomed to think 
 merely to be wretched, and to pass his time from 
 youth to age in fearing or in suffering calamities, 
 is a question which philosophers have long asked, 
 and which philosophy could never answer. 
 
 SAMUEL JOHNSON. 
 
 'Talking of constitutional melancholy,' John- 
 son observed, 'a man so afflicted, Sir, must divert 
 distressing thoughts, and not combat with them.' 
 Boswell : ' May he not think them down, Sir ? ' 
 Johnson : ' No, Sir. To attempt to think them 
 down is madness. He should have a lamp con- 
 stantly burning in his bed-chamber during the 
 night, and if wakefully disturbed take a book and 
 read, and compose himself to rest. To have the 
 management of the mind is a great art, and it may 
 be attained in a considerable degree by experience 
 and habitual exercise.' .... 
 
 When any fit of anxiety or gloominess, or 
 perversion of mind lays hold upon you, make it a 
 5
 
 HAPPINESS. 
 
 rule not to publish it by complaints, but exert your 
 whole care to hide it ; by endeavouring to hide it 
 you will drive it away. Be always busy. 
 
 ' Make it an invariable and obligatory law to 
 yourself never to mention your own mental 
 diseases. If you are never to speak to them, you 
 will think on them but little ; and if you think little 
 of them, they will molest you rarely. When you 
 talk of them it is plain that you want either praise 
 or pity : for praise there is no room, and pity will 
 do you no good ; therefore from this hour speak 
 no more, think no more about them.' 
 
 LIFE OF SAMUEL JOHNSON. 
 
 What can be done you must do for yourself, do 
 not let any uneasy thought settle in your mind. 
 Cheerfulness and exercise are your great remedies. 
 Nothing is for the present worth your anxiety. 
 Vivite Iceti is one of the great rules of health. I 
 believe it will be good to ride often, but never to 
 weariness, for weariness is itself a temporary reso- 
 lution of the nerves, and is therefore to be avoided. 
 Labour is exercise continued to fatigue exercise 
 is labour used only while it produces pleasure. 
 
 SAMUEL JOHNSON. 
 
 The most striking quality in Johnson was his 
 wisdom, his knowledge of the whole art of life. . . . 
 his common sense. . . . No one understood better 
 than Johnson the art by which we arrive at such 
 happiness as life admits of ; no one felt more com- 
 passion for those who, through the infirmity of 
 will, failed to practise this art. It is perhaps this 
 union of the strongest common sense and a real 
 tenderness of heart that more than anything else 
 endears him to men who are wide as the poles 
 asunder.
 
 HAPPINESS. 
 
 He is never guilty of sullenness against nature. 
 Life, he holds, is unhappy, it must be unhappy. . . . 
 Something can be done to make it happier, and 
 that something we must each of us steadily do. 
 The worst thing of all is to sit down and whine. 
 LIFE OF SAMUEL JOHNSON. 
 
 In the art of the ' management of the mind ' he is 
 one of the greatest masters. . . . Are we troubled 
 with unhappy thoughts, we are not ' to attempt to 
 think them down, for it is madness.' Do disappoint- 
 ments come upon us, let us drive them out of our 
 mind. ' Even to think in the most reasonable manner 
 is for the present not so useful as not to think. . . . 
 Gaiety is a duty when health requires it.' He is a 
 ' great friend to public amusements, for they keep 
 people from vice.' We are not to nurse sorrow. 
 However great the bereavement may have been, 
 we are not ' to continue gloomy. Grief has its 
 time. Grief is a species of idleness. Of all 
 diseases the most to be dreaded is the ' sickness of 
 leisure. Rather to do nothing than to do good is 
 the lowest state of a degraded mind.' Has a man 
 greatly sinned, it is not to a life of solitude and 
 sadness that he must flee for repentance. ' Gloomy 
 penitence is only madness turned upside down. 
 The life of a solitary man will be certainly miser- 
 able, but not certainly devout.' In every way we 
 are to make the most and best of our lot. ' We 
 are to be well when we are not ill, and pleased 
 when we are not troubled.' We are not to tor- 
 ment ourselves with either suspicions or the 
 expectation of coming ills. ' Suspicion is very often 
 a useless pain,' and 'all useless misery is certainly 
 folly ! If we do suffer, we are not to trouble 
 
 the world with our complaints He never 
 
 complains of the world. It is not,' he maintains, 
 52
 
 HAPPINESS. 
 
 ' so unjust or unkind as it is peevishly represented.' 
 He is willing to accept the well - considered 
 judgment of the world, 'for about things on which 
 the public thinks long it commonly attains to think 
 right. The world,' he says, ' has always a right to 
 be regarded. The man who threatens it is always 
 ridiculous.' LIFE OF SAMUEL JOHNSON. 
 
 When I read such books as Mackintosh's Life, 
 I wonder the inductive process has not been more 
 systematically applied to the solution of this great 
 philosophical problem, what is happiness ? and in 
 what it consists ? for the practical purpose of 
 directing the human mind into the right road for 
 reaching this goal of all human wishes. 
 
 Who can tell but what these results may lead at 
 last to some simple conclusions such as it requires 
 no vast range of intellect to discover, no subtle 
 philosophy to teach conclusions mortifying to the 
 pride and vanity of man, but calculated to mitigate 
 the evils of life by softening mutual asperities, and 
 by the establishment of the doctrine of humility, 
 from which all charity, forbearance, toleration, 
 and benevolence must flow as from their source ? 
 These simple conclusions may amount to no more 
 than a simple maxim that happiness is to be found 
 in the pursuit of truth and the practice of virtue. 
 
 ' Semita certe 
 Tranquillae per virtutem patet unica vitae.' 
 
 The end of the tenth Satire of Juvenal (which is 
 one of the finest sermons that ever was composed 
 and worth all the homilies of all the fathers of the 
 Church) teaches us what to pray for : 
 
 'Orandum est ut sit mens sana in corpore sano.' 
 
 C. C. F. GREVILLE. 
 
 53
 
 HAPPINESS. 
 
 When persons only wish for the happiness of 
 another, and when they never pass a day without 
 doing a kindness, how can they be otherwise than 
 happy ? And when difficulties are very great they 
 have only to ascend to the level of doing" the will 
 of God ; they will be happy still. If they are 
 determined to act rightly, to live as the best men 
 and women have lived, there is no more difficulty 
 of unbelief. They see, not having seen ; they go 
 out trusting in God, but not knowing whither 
 they go. B. JOWETT. 
 
 C'est qu'en ve>ite son bonheur 6ta.it complet ; il 
 etait parvenu a ce degr6 qui nous rend bons et 
 parfaits, car, lorsqu'on est heureux, on ne croit 
 plus ni au mal, ni au chagrin, ni au malheur. 
 
 TOLSTOI. 
 
 Pendant qu'il 6ta.it enferme' dans la baraque, 
 Pierre avait compris par tout ce qui se passait dans 
 son ame, par le genre de vie auquel il 6tait forc6- 
 ment soumis, que l'homme est cr6e pour le 
 bonheur, que ce bonheur est en lui, dans la 
 satisfaction des exigences quotidiennes de 1'exis- 
 tence, et que le malheur est le resultant fatal, non 
 du besoin, mais de 1'abondance. Une nouvelle et 
 consolante vdrit s'^tait aussi reVle a lui pendant 
 ces trois dernieres semaines : c'est qu'il n'y a rien 
 d'irr^mediable dans ce monde, et que, de meme 
 que 1'homme n'est jamais completement heureux 
 et independant, de meme il n'est jamais com- 
 pletement malheureux et esclave. II comprit que 
 la souffrance a ses limites comme la libert, et que 
 ces limites se touchent : que l'homme couch sur 
 un lit de feuilles de roses, dont une est replied, 
 souffre autant que celui qui, s'endormant sur la 
 terre humide, sent le froid le gagner : que lui- 
 54
 
 HAPPINESS. 
 
 meme avait tout autant souffert autrefois avec des 
 souliers de bal trop troits, qu'aujourd'hui avec 
 les pieds nus et endoloris. TOLSTOI. 
 
 Happiness is to be got from living, seeing, 
 experiencing, making friends, enjoying nature ! 
 Look at the world. 
 
 MRS. HUMPHRY WARD. 
 
 55
 
 HESITATION. 
 
 Let's take the instant by the forward top ; 
 For we are old, and on our quick'st decrees 
 The inaudible and noiseless foot of time 
 Steals ere we can effect them. 
 
 SHAKESPEARE. 
 
 Our doubts are traitors, 
 
 And make us lose the good we oft might win, 
 By fearing to attempt. 
 
 SHAKESPEARE. 
 
 I sometimes do believe, and sometimes do not, 
 As those that fear they hope, and know they fear. 
 
 SHAKESPEARE. 
 
 A hovering temporiser, that jcanst with thine 
 eyes see both good and evil, inclining to them 
 both. SHAKESPEARE. 
 
 O life unlike to ours ! 
 Who fluctuate idly without term or scope, 
 
 Of whom each strives, nor knows for what he 
 
 strives, 
 
 And each half lives a hundred different lives : 
 Who wait like thee, but not like thee, in hope. 
 
 Thou waitest for the spark from Heaven ! and we 
 Light half-believers of our casual creeds, 
 Who never deeply felt, nor clearly will'd, 
 Whose insight never has borne fruit in deeds, 
 Whose vague resolves never have been fulfill'd ; 
 For whom each year we see 
 56
 
 HESITATION. 
 
 Breeds new beginnings, disappointments new : 
 Who hesitate and falter life away, 
 And lose to-morrow the ground won to-day. 
 
 Ah ! do not we, wanderer, await it too ! 
 
 MATTHEW ARNOLD. 
 
 As Canning said of a man, ' He goes the whole 
 hog, and he looks the hog he goes.' 
 
 MRS. OLIPHANT. 
 
 57
 
 HOME. 
 
 The wild bliss of Nature needs alloy, 
 And fear and sorrow fan the fire of joy ! 
 And say, without our hopes, without our fears, 
 Without the home that plighted love endears, 
 Without the smile from partial beauty won, 
 Oh ! what were man ? a world without a sun. 
 
 THOMAS CAMPBELL. 
 
 Nos pense"es et nos reves, nos joies et nos dou- 
 leurs sont un luxe d'ameublement et de decoration 
 que bien des riches ne soupgonnent pas, et qui 
 vaut, a mon sens, le velours, et la soie, le bois de 
 rouse ou le palisandre. Les quatres murs qui 
 nous voient aimer, travailler, rever, espeVer, sont 
 toujours les murs d'un palais. - 
 
 LEONARD S. J. SANDEAU. 
 
 Doubtless the memory of each one will furnish 
 him with the picture of some member of a family, 
 whose very presence seems to shed happiness. 
 A daughter, perhaps, whose light step, even in 
 the distance, irradiated every one's countenance. 
 What was the secret of such an one's power? 
 What had she done ? Absolutely nothing ; but 
 radiant smiles, beaming good humour, the act of 
 divining what every one felt, and every one 
 wanted, told that she had got out of self and 
 
 learned to think for others None but she 
 
 saw those things. None but a loving heart could 
 see them. That was the secret of her heavenly 
 power. F. W. ROBERTSON. 
 
 58
 
 HOME. 
 
 Home is the one place in all this world where 
 hearts are sure of each other. It is the place of 
 confidence. It is the place where we tear off that 
 mask of guarded and suspicious coldness which 
 the world forces us to wear in self-defence, and 
 where we pour out the unreserved communications 
 of full and confiding hearts. It is the spot where 
 expressions of tenderness gush out without any 
 sensation of awkwardness and without any dread 
 of ridicule. 
 
 A happy home is the single spot of rest which a 
 man has upon this earth for the cultivation of his 
 noblest sensibilities. 
 
 And now, my brethren, if that be the description 
 of home, is God's place of rest your home ? 
 
 F. W. ROBERTSON. 
 
 I know not whose retrospect can be bright in 
 this matter. Who can think of his home, and not 
 mourn over selfishnesses and undutifulnesses which 
 have made that which should have been for his 
 health an occasion of falling ? Happy they, who 
 have still left to them the opportunity of redeeming, 
 in some sort, the past, towards parents still living ! 
 Who can think of his schooldays, and not reproach 
 himself bitterly with neglects, now irreparable, of 
 instructions and influences which might have 
 altered the very complexion of his life ? Who can 
 remember his friends, and not mourn over evil 
 done and good left undone it may be, even, the 
 knowledge of evil communicated, and the per- 
 suasion of evil but too successfully applied ? 
 
 C. J. VAUGHAN. 
 
 The many make the household, 
 But only one the Home. 
 
 J. R. LOWELL. 
 
 59
 
 HONOUR. 
 
 Slight not the smallest loss, whether it be 
 In love or honour ; take account of all : 
 
 Shine like the sun in every corner : see 
 Whether thy stock of credit swell, or fall. 
 Who say, I care not, those I give for lost : 
 And to instruct them, 'twill not quit the cost. 
 GEORGE HERBERT. 
 
 Good name, in man and woman, dear my lord, 
 Is the immediate jewel of their souls ; 
 Who steals my purse, steals trash ; 'tis some- 
 thing-, nothing 
 'Twas mine, 'tis his, and has been slave to 
 
 thousands ; 
 
 But he that filches from me my good name, 
 Robs me of that which not enriches him, 
 And makes me poor indeed. SHAKESPEARE. 
 
 The purest treasure mortal times afford, 
 Is spotless reputation ; that away, 
 Men are but gilded loam, or painted clay. 
 
 SHAKESPEARE. 
 
 Rightly to be great, 
 Is, not to stir without great argument ; 
 But greatly to find quarrel in a straw, 
 When honour's at the stake. 
 
 SHAKESPEARE. 
 
 Je suis un disciple de Montesquieu, dit le prince 
 Andr, et sa maxime : que 1'honneur est le principe 
 des monarchies me semble incontestable, et cer- 
 60
 
 HONOUR. 
 
 tains droits et privileges de la noblesse me parais- 
 sent etre des moyens de corroborer ce sentiment. 
 
 Montesquieu nous dit que 1'honneur ne peut etre 
 soutenu par des privileges nuisibles ou service 
 lui-meme ; 1'honneur est done, ou 1'abstention 
 d'actes blamable, ou le stimulant qui nous pousse 
 a conque"rir 1'approbation et les recompenses 
 destinies a en ^tre le t^moignage. TOLSTOI. 
 
 Shelburne's good faith was always exemplary, 
 but always in need of explanation. 
 
 LORD ROSEBERY. 
 
 61
 
 HOPE. 
 
 True hope is swift, and flies with swallow's wings, 
 Kings it makes gods, and meaner creatures kings. 
 
 SHAKESPEARE. 
 
 The miserable have no other medicine, 
 
 But only hope 
 
 SHAKESPEARE. 
 
 So farewell hope, and with hope farewell fear, 
 Farewell remorse ; all good to me is lost ; 
 Evil be thou my good. 
 
 JOHN MILTON. 
 
 To rejoice in misfortune knowing that this may 
 work for good this is a direct act of hope. 
 
 JEREMY TAYLOR. 
 
 The chance of gain is by every man more or less 
 over-valued, and the chance of loss is by most men 
 under-valued, and by scarce any man, who is in 
 tolerable health and spirits, valued more than it is 
 worth. ADAM SMITH. 
 
 Cease, every joy, to glimmer on my mind, 
 But leave oh ! leave the light of hope behind ! 
 What though my winged hours of bliss have 
 
 been, 
 
 Like angel visits, few and far between, 
 Her musing mood shall every pang appease, 
 And charm when pleasures lose the power to 
 
 please. THOMAS CAMPBELL. 
 
 62
 
 HOPE 
 
 Espe"rez et aimez. L'espeVance adoucit tout, et 
 1'amour rend tout facile. 
 
 LAMENNAIS. 
 
 How much does one of us foresee of his own 
 life ? Short way ahead of us is all dim, an unwound 
 skein of possibilities, of apprehensions, attempti- 
 bilities, vague-looming hopes. 
 
 THOMAS CARLYLE. 
 
 Great things are never done, even small suc- 
 cesses are never achieved, where there is no hope. 
 Not to hope is not to have. C. J. VAUGHAN.
 
 HUMAN NATURE. 
 
 Sic hominum genus est, quamvis doctrina politos 
 Constituat pariter quosdam, tamen ilia relinquit 
 Naturae cujusque animas vestigia prima. 
 Nee radicitus evelli mala posse putandum est ; 
 Quin proclivius hie iras decurrat ad acreis ; 
 Ille metu citius paulo tentetur : at ille 
 Tertius accipiat quaedam clementius aequo. 
 Inque aliis rebus multis differre necesse est 
 Naturas hominum varias, moresque sequaceis : 
 Quorum ego nunc nequeo caecas exponere causas, 
 Nee reperire figurarum tot nomina, quot sunt 
 Principiis, unde haec oritur variantia rerum. 
 Illud in his rebus videor firmare potesse, 
 Usque adeo naturarum vestigia linqui 
 Parvola, quae nequeat ratio depellere dictis : 
 Ut nihil impediat dignam Diis degere vitam. 
 
 LUCRETIUS. 
 
 He censures God who quarrels with the imper- 
 fections of man. EDMUND BURKE. 
 
 Un homme ! un fils, un roi de la nature entiere ! 
 Insecte ne~ de boue, et qui vit de lumiere. 
 Qui n'occupe qu'un point, qui n'a que deux instants, 
 Mais qui de 1'infini par la pens6e est maitre. 
 
 II se donne des sens qu'oublia la nature, 
 Jette un frein sur la vague au vent capricieux, 
 Lance la mort au but que son calcul mesure, 
 Sonde avec un cristal les abimes des cieux. 
 
 II crit, et les vents emportent sa pens6e, 
 Qui va dans tous les lieux vivre et s'entretenir ; 
 Et son &me invisible, en traits vivants traced, 
 Ecoute le passe", qui parle a 1'avenir 1 
 64
 
 HUMAN NATURE. 
 
 II fonde les cits, families immortelles ; 
 Et pour les soutenir il dleve les lois, 
 Qui, de ces monuments colonnes ternelles, 
 Du temple social se divisent le poids. 
 
 Apres avoir conquis la nature, il soupire : 
 Pour un plus noble prix sa vie a combattu ; 
 Et son coeur vide encore d^daignant son empire, 
 Pour s'^galer aux dieux inventa la vertu ! 
 
 II offre en souriant sa vie en sacrifice ; 
 II se confie au Dieu que son ceil ne voit pas ; 
 Coupable, a le remords qui venge la justice ; 
 Vertueux, une voix qui 1'applaudit tout bas ! 
 
 Plus grand que son destin, plus grand que la 
 
 nature, 
 
 Ses besoins satisfaits ne lui suffisent pas ; 
 Son ame a des destins qu'aucun ceil ne mesure, 
 Et des regards portant plus loin que le tr^pas. 
 
 On dirait que son ceil, qu'e'claire 1'espe'rance, 
 Voit I'immortalit6 luire sur 1'autre bord : 
 Au-dela du tombeau sa vertu le devance, 
 Et, certain du reVeil, le jour baisse, il s'endort ! 
 
 Voila cet instinct qui 1'annonce 
 Plus haut que 1'aurore et la nuit ; 
 Voila 1'^ternelle re'ponse 
 Au doute qui se reproduit ! 
 Du grand livre de la nature 
 Si la lettre, a vos yeux obscure, 
 Ne le trahit pas en tout lieu, 
 Ah ! 1'homme est le livre supreme ! 
 Dans les fibres de son cceur meme 
 Lisez, mortels ! II est un Dieu ! 
 
 LAMARTINE.
 
 HUMAN NATURE. 
 
 Human nature is always and everywhere the 
 same. 
 
 Est quidem vera lex recta ratio, naturae con- 
 gruens, diffusa in omnes, constans, sempiterna. 
 .... Omnes gentes, et omni tempore una lex, 
 et sempiterna, et immutabilis, continebit, unusque 
 erit communis quasi magister et imperator omnium 
 Deus. SIR G. CORNEWALL LEWIS. 
 
 He is all fault who hath not fault at all : 
 
 For who loves me must have a touch of earth ; 
 
 The low sun makes the colour. 
 
 LORD TENNYSON. 
 
 Toutes les saintes pense"es se tiennent par la 
 main ; lorsque 1'une d'elles s'est empar^e de 
 notre conscience, elle appelle ses sosurs d'un 
 signe myste"rieux, et leur ouvre la porte de son 
 nouveau domaine. LEONARD S. J. SANDEAU. 
 
 La conscience la plus droite a tant de replis 
 tortueux, nous sommes si -habiles dans 1'art 
 d'e"riger nos penchants en devoirs. 
 
 LEONARD S. J. SANDEAU. 
 
 Human nature has not altered in the last half 
 century as much as we suppose often. There is 
 greater refinement in the present day and greater 
 decorum, there is also more knowledge and steady 
 industry. On the other hand, though on this 
 point I may hardly seem a fair judge, there was 
 heartiness and originality and force among the 
 youth of that day, and there was not the same 
 tendency to self-analysis. B. JOWETT. 
 
 La stance fut orageuse, des partis se formerent ; 
 les uns accusaient Pierre d'illuminisme, les autres 
 le soutenaient, et pour la premiere fois il fut 
 66
 
 HUMAN NATURE. 
 
 frappe" de cette diversitd infinie inhe'rente a 1'esprit 
 humain, qui fait q'aucune vrit n'est jamais con- 
 sid^rde sous le meme aspect par deux personnes 
 memes parmi les membres qui semblaient 6tre de 
 son avis^; chacun apportait aux iddes qu'il avait 
 exprim^es des changements et des restrictions 
 qu'il se refusait a admettre, convaincu que son 
 opinion devait etre int^gralement adoptee. 
 
 TOLSTOI. 
 
 Human nature has a much greater genius for 
 sameness than for originality. J. R. LOWELL. 
 
 Man, unlike nature, has moral character. He 
 
 has passions and affections As man turns 
 
 his eye in upon himself he is attracted and re- 
 pelled, and puzzled by turns. H. P. LIDDON. 
 
 Of all facts concerning men, none is more mani- 
 fest than this, that in his true nature are two 
 elements, to his life there are two sides. One is 
 familiar and domestic, the other is sublime and 
 transcendental. PHILLIPS BROOKS. 
 
 The natural man is a wild beast, and his natural 
 goodness is the amiability of a beast basking in 
 the sun when his stomach is full. The Hubbards 
 were full of natural goodness, I dare say, when 
 they didn't happen to cross each other's wishes. 
 No, it's the implanted goodness that saves the 
 seed of righteousness treasured from generation 
 to generation, and carefully watched and tended 
 by disciplined fathers and mothers in the hearts 
 where they have dropped it. The flower of this 
 implanted goodness is what we call civilisation, 
 the condition of general uprightness that Halleck 
 declared he owed no allegiance to. 
 
 W. D. HOWELIS. 
 67
 
 HUMAN NATURE. 
 
 Economics .... is getting to pay every year 
 a greater attention to the pliability of human 
 nature, and to the way in which the character of 
 man affects and is affected by the prevalent 
 methods of the production, distribution, and con- 
 sumption of wealth. The first important indica- 
 tion of the new movement was seen in John 
 Stuart Mill's admirable Principles of Political 
 Economy. ALFRED MARSHALL. 
 
 The whole air and scene seems to be suffused 
 with suggestions of the pathetic expansiveness 
 and helplessness of human existence, which, 
 generation after generation, is still so vulnerable, 
 so confiding, so eager. Life after life flowers out 
 from the darkness and sinks back into it again. 
 MRS. HUMPHRY WARD. 
 
 We are two or three selves at once, and can 
 weep while we smile, and labour while we medi- 
 tate. J. H. NEWMAN. 
 
 68
 
 IDLENESS. 
 
 O Gentlemen, the time of life is short ; 
 To spend that shortness basely, were too long. 
 
 SHAKESPEARE. 
 
 Idleness is the greatest prodigality in the world; 
 it throws away that which is invaluable in respect 
 of its present use, and irreparable when it is past, 
 being to be recovered by no power of art or nature. 
 
 JEREMY TAYLOR. 
 
 Let every man that hath a calling be diligent in 
 pursuance of its employment. 
 
 JEREMY TAYLOR. 
 
 Car, tre sans cesse occupe 1 de ses divertisse- 
 ments et de son plaisir, et presque jamais de ses 
 fonctions et de son emploi ; fuir un travail que vous 
 devez au public, et que le public attend de vous ; 
 avoir horreur d'une assiduit^ ne"cessaire, que vous 
 traitez de captivite 1 et d'esclavage ; se decharger 
 sur autrui des soins qui vous regardent person- 
 nellement, et dont vous etes par vous-memes 
 responsables ; ne pouvoir se tenir la ou il faut 
 etre, et se trouver partout ou il faudrait n'etre 
 pas ; rejeter toute affaire qui incommode, qui 
 fatigue, quoique Dieu ne vous ait fait ce que vous 
 Stes que pour en etre fatigues et incommodes ; 
 n'^couter que la prudence humaine, et ne vouloir 
 jamais se commettre a rien, jamais s'exposer 4 
 rien, dans les occasions ou Ton craint de se 
 perdre, mais ou Dieu veut que vous vous perdiez, 
 selon le monde, et que vous vous exposiez ; en un 
 69
 
 IDLENESS. 
 
 mot, ne prendre de votre condition que le doux et 
 I'agr^eable, et en laisser le p nible et le rigoureux ; 
 secret que le monde enseigne, et que vous avez si 
 bien appris. BOURDALOUE. 
 
 Idle habits become a fearful curse to the life 
 which has formed them. One day's neglect of 
 duty makes the next day's duty so difficult. 
 
 C. J. VAUGHAN. 
 
 The waste of mental ability, whether it be of the 
 highest gift, genius, or of lower gifts, talent, 
 sagacity, insight, taste, memory, is not less 
 common than waste of money. 
 
 H. P. LlDDON. 
 
 70
 
 INDIVIDUALITY. 
 
 Who lives by diagrams, 
 And crosses out the spontaneities 
 Of all his individual personal life 
 With formal universals. 
 
 E. B. BROWNING. 
 
 There is a different type of human excellence 
 from the Calvinistic ; a conception of humanity as 
 having- its nature bestowed on it for other purposes 
 than merely to be abnegated. ' Pagan self-asser- 
 tion ' is one of the elements of human worth, as 
 well as 'Christian self-denial.' 
 
 .... It is not by wearing down into uniformity 
 all that is individual in themselves, but by culti- 
 vating it and calling it forth, within the limits 
 imposed by the rights and interests of others, that 
 human beings become a noble and beautiful object 
 of contemplation ; and as the works partake the 
 character of those who do them, by the same 
 process human life also becomes rich, diversified, 
 and animating, furnishing more abundant aliment 
 to high thoughts and elevating feelings, and 
 strengthening the tie which binds every individual 
 to the race, by making the race infinitely better 
 worth belonging to. JOHN STUART MILL. 
 
 Detachment was perhaps the characteristic note 
 of Mrs. Boyce's manner, a curious separateness, 
 as it were, from all the things and human beings 
 immediately about her. 
 
 MRS. HUMPHRY WARD.
 
 INGRATITUDE. 
 
 For so it falls out, 
 
 That which we have we prize not to the worth, 
 Whiles we enjoy it ; but being lack'd and lost, 
 Why then we rack the value ; then we find 
 The virtue, that possession would not show us 
 While it was ours. 
 
 SHAKESPEARE. 
 
 To be ill-used by those on whom we have 
 bestowed favours is so much in the course of 
 thing's, and ingratitude is so common, that a wise 
 man can neither feel much surprise or pain when 
 he experiences it ; but to be ill-used by those to 
 whom we owe obligations which we can never 
 forget, and towards whom we continue to feel 
 affection and gratitude, is indeed a most painful 
 sensation. CHARLOTTE BRONTE. 
 
 La reconnaissance est le culte des belles ames : 
 il n'est pas moins doux de la ressentir que de 
 1'inspirer. LEONARD S. J. SANDEAU. 
 
 72
 
 JUSTICE. 
 
 Be just and fear not : 
 
 Let all the ends thou aim'st at be thy country's, 
 Thy God's, and truth's. SHAKESPEARE. 
 
 Dans la cit de Dieu, chacun aime ses freres 
 comme soi-meme, et c'est pourquoi nul n'est 
 delaisse, nul n'y souffre, s'il est un remede a ses 
 souffrances. 
 
 Dans la cit6 de Dieu, tous sont gaux, aucun ne 
 domine, car la justice seule y regne avec 1'amour. 
 
 Dans la cit6 de Dieu, chacun possede sans 
 crainte ce qui est a lui, et ne desire rien de plus, 
 parce que ce qui est a chacun est a tous, et que 
 tous possedent Dieu, qui renferme tous les biens. 
 
 Dans la cit6 de Dieu, nul ne sacrifie les autres 
 & soi, mais chacun est pret a se sacrifier pour les 
 autres. ABB LAMENNAIS. 
 
 Only the Good discerns the good. 
 
 E. B. BROWNING. 
 
 The most beautiful character to which humanity 
 can attain, that of the man who does good without 
 thinking about it, because he loves justice and 
 mercy and is repelled by evil. 
 
 T. H. HUXLEY. 
 
 73
 
 LOVE. 
 
 Improbe amor, quid non mortalia pectora cogis ! 
 
 Pitiless love ! Strange bidding the heart thou 
 rulest obeys. VIRGIL. 
 
 Love all, trust a few, 
 
 Do wrong to none : be able for thine enemy 
 Rather in power than use ; and keep thy friend 
 Under thy life's key ; be checked for silence, 
 But never taxed for speech. SHAKESPEARE. 
 
 O, how this spring of love resembleth 
 The uncertain glory of an April day ; 
 
 Which now shows all the beauty of the sun, 
 And by-and-by a cloud takes all away ! 
 
 SHAKESPEARE. 
 
 But love first learned in a lady's eyes, 
 Lives not alone immured in the brain ; 
 But, with the motion of all elements, 
 Courses as swift as thought in every power, 
 Makes heaven drowsy with the harmony. 
 Never durst poet touch a pen to write 
 Until his ink were temper'd with Love's sighs : 
 O, then his lines would ravage savage ears, 
 And plant in tyrants mild humility. 
 
 SHAKESPEARE. 
 
 For aught that ever I could read, 
 Could ever hear by tale or history, 
 The course of true love never did run smooth : 
 But, either it was different in blood ; 
 Or else misgraffed in respect of years : 
 74
 
 LOVE. 
 
 Or else it stood upon the choice of friends : 
 Or, if there were a sympathy in choice, 
 War, death or sickness did lay siege to it ; 
 Making" it momentary as a sound, 
 Swift as a shadow, short as any dream ; 
 Brief as the lightning in the collied night, 
 That, in a spleen, unfolds both heaven and earth, 
 And ere a man hath power to say Behold ! 
 The jaws of darkness do devour it up : 
 So quick bright things come to confusion. 
 
 SHAKESPEARE. 
 
 We can have but little love for the person whom 
 we will never indulge in an unreasonable demand. 
 
 HENRY FIELDING. 
 
 Such is the nature of men, that whoever denies 
 himself to do you a favour is unwilling that it 
 should be done to you by any other. 
 
 HENRY FIELDING. 
 
 Oh, how hard it is to find 
 
 The one just suited to our mind ; 
 
 And if that one should be 
 False, unkind, or found too late, 
 What can we do but sigh at fate, 
 
 And sing Woe's me Woe's me ? 
 
 Love's a boundless burning waste, 
 Where bliss's stream we seldom taste, 
 
 And still more seldom flee 
 Suspense's thorns, Suspicion's stings ; 
 Yet somehow Love a something brings 
 
 That's sweet ev'n when we sigh 
 ' Woe's me ! ' 
 
 THOMAS CAMPBELL. 
 75
 
 LOVE. 
 
 If in youth, the Universe is majestically unveil- 
 ing, and everywhere Heaven revealing itself on 
 Earth, nowhere to the Young Man does this Heaven 
 on Earth so immediately reveal itself as in the 
 Young Maiden. Strangely enough in this strange 
 life of ours, it has been so appointed. A Person 
 is ever holy to us, it is in this approximation of 
 the Like and the Unlike that such heavenly attrac- 
 tion first turns out into a flame. Is the pitifullest 
 mortal Person, think you, indifferent to us ? How 
 much more of the Like-Unlike. Here is conceded 
 us the highest mystic possibility of such a union, 
 the highest in our Earth ; thus in the conducing 
 medium of Fantasy flames forth that fire develop- 
 ment of the universal Spiritual Electricity, which 
 unfolded between man and woman, we first 
 emphatically denominate LOVE. 
 
 THOMAS CARLYLE. 
 
 Here about the beach I wander'd, nourishing a 
 
 youth sublime 
 With the fairy tales of science, and the long result 
 
 of Time ; 
 
 When the centuries beheld me like a fruitful land 
 
 reposed ; 
 When I clung to all the present for the promise 
 
 that it closed. 
 
 Love took up the glass of Time, and turn'd it in his 
 
 glowing hands ; 
 Every moment, lightly shaken, ran itself in golden 
 
 sands. 
 
 Love took up the harp of Life, and smote on all the 
 
 chords with might ; 
 Smote the cord of Self, that, trembling, pass'd in 
 
 music out of sight. 
 
 76
 
 LOVE. 
 
 Cursed be the social wants that sin against the 
 
 strength of youth ! 
 Cursed be the social lies that warp us from the 
 
 living truth ! 
 
 Cursed be the sickly forms that err from honest 
 Nature's rule ! 
 
 Cursed be the gold that gilds the straiten'd fore- 
 head of the fool ! 
 
 Oh, I see thee old and formal, fitted to thy petty 
 
 part, 
 With a little hoard of maxims preaching down a 
 
 daughter's heart. 
 
 'They were dangerous guides the feelings she 
 herself was not exempt 
 
 Truly she herself had suffer'd ' Perish in thy self- 
 contempt ! 
 
 LORD TENNYSON. 
 
 There is the glory of being loved, for so have 
 we laid the great bases for Eternity. 
 
 LORD TENNYSON. 
 
 One of Lord Tennyson's main tests of manhood 
 is ' the chivalrous reverence ' for womanhood. 
 
 ' To love one maiden only, cleave to her, 
 And worship her by years of noble deeds, 
 Until they win her ; for indeed I know 
 Of no more subtle master under heaven 
 Than is the maiden passion for a maid, 
 Not only to keep down the base in man, 
 But teach high thought and amiable words, 
 And courtliness and the desire of fame, 
 And love of truth, and all that makes a man.' 
 
 He would say, ' I would pluck my hand from a 
 77
 
 LOVE. 
 
 man even if he were my greatest hero, or dearest 
 friend, if he wronged a woman or told her a lie.' 
 LIFE OF LORD TENNYSON. 
 
 But if I be dear to some one else, 
 
 Then I should be to myself more dear. 
 
 Shall I not take care of all that I think, 
 
 Yea ev'n of wretched meat and drink, 
 If I be dear, 
 
 If I be dear to some one else. 
 
 LORD TENNYSON. 
 
 I hold it true, whate'er befall ; 
 
 I feel it, when I sorrow most ; 
 
 'Tis better to have loved and lost 
 Than never to have loved at all.' 
 
 LORD TENNYSON. 
 
 You think too much of the love of human 
 beings ; you are too impulsive, too vehement : 
 the sovereign hand that created your frame, and 
 put life into it, has provided you with other re- 
 sources than your feeble self, or than creatures 
 feeble as you. Besides this earth, and besides the 
 race of men, there is an invisible world and a 
 kingdom of spirits : that world is round us, for it 
 is everywhere ; and those spirits watch us, for 
 they are commissioned to guard us ; and if we 
 were dying in pain and shame, if scorn come to us 
 on all sides, and hatred crushed us, angels see our 
 tortures, recognise our innocence. 
 
 CHARLOTTE BRONTE. 
 
 Most true is it that ' beauty is in the eye of the 
 
 gazer.' My master's colourless, olive face, square, 
 
 massive brow, broad and jetty eyebrows, deep 
 
 eyes, strong features, firm, grim mouth all 
 
 78
 
 LOVE. 
 
 energy, decision, will were not beautiful, accord- 
 ing- to rule ; but they were more than beautiful to 
 me : they were full of an interest, an influence 
 that quite mastered me that took my feelings 
 from my own power and fettered them to his. I 
 had not intended to love him : the reader knows 
 I had wrought hard to extirpate from my soul the 
 germs of love there detected, and now, at the first 
 renewed view of him, they spontaneously revived, 
 green and strong ! He made me love him without 
 looking at me. 
 
 I compared him with his guests. What was 
 the gallant grace of the Lynns, the languid ele- 
 gance of Lord Ingram even the military dis- 
 tinction of Colonel Dent, contrasted with his look 
 of native pith and genuine power ? I had no 
 sympathy in their appearance, their expression : 
 yet I could imagine that most observers would 
 call them attractive, handsome, imposing ; while 
 they would pronounce Mr. Rochester at once 
 harsh-featured and melancholy looking. I saw 
 them smile, laugh it was nothing : the light of 
 the candles had as much soul in it as their smile, 
 the tinkle of the bell as much significance as their 
 laugh. I saw Mr. Rochester smile his stern 
 features softened ; his eye grew both brilliant and 
 gentle, its ray both searching and sweet. He was 
 talking at the moment to Louisa and Amy Ashton. 
 I wondered to see them receive with calm that 
 look which seemed to me so penetrating : I ex- 
 pected their eyes to fall, their colour to rise under 
 it ; yet I was glad when I found they were in no 
 sense moved. ' He is not to them what he is to 
 me,' I thought; 'he is not of their kind. I be- 
 lieve he is of mine I am sure he is I feel akin to 
 him I understand the language of his counte- 
 nance and movements : though rank and wealth 
 79
 
 LOVE. 
 
 sever us widely, I have something in my brain and 
 heart, in my blood and nerves, that assimilates me 
 mentally to him. Did I say a few days since that 
 I had nothing to do with him but to receive my 
 salary at his hands ? Did I forbid myself to think 
 of him in any other light than as a paymaster? 
 Blasphemy against nature ! Every good, true, 
 vigorous feeling I have gathers impulsively round 
 him. I know I must conceal my sentiments ; 
 I must smother hope ; I must remember that he 
 cannot care much for me. For when I say that 
 I am of his kind, I do not mean that I have his 
 force to influence and his spell to attract ; I mean 
 only that I have certain tastes and feelings in 
 common with him. I must, then, repeat con- 
 tinually that we are for ever sundered ; and yet, 
 while I breathe and think, I must love him.' 
 
 I forgave him at the moment, and on the spot. 
 There was such deep remorse in his eye, such 
 true pity in his tone, and manly energy in his 
 manner ; and besides, there was such unchanged 
 love in his whole look and mien I forgave him 
 all : yet not in words, not outwardly ; only at my 
 heart's core. 
 
 After a youth and manhood passed half in un- 
 utterable misery and half in dreary solitude, I have 
 for the first time found what I can truly love 
 I have found you. You are my sympathy my 
 better self my good angel ; I am bound to you 
 with a strong attachment. I think you good, 
 gifted, lovely : a fervent, a solemn passion is con- 
 ceived in my heart ; it leans to you, draws you to 
 my centre and spring of life, wraps my existence 
 80
 
 LOVE. 
 
 about you, and kindling in pure, powerful flame, 
 fuses you and me in one. 
 
 ***** 
 
 We were born to strive and endure, you as 
 well as I : do so. You will forget me before I 
 forget you. 
 
 ***** 
 
 May you never feel what I then felt ! May your 
 eyes never shed such scalding, stormy, heart- 
 wrung tears as poured from mine. May you never 
 appeal to Heaven in prayers so hopeless and so 
 agonised as in that hour left my lips : for never 
 may you, like me, dread to be the instrument of 
 evil to what you wholly love. 
 
 CHARLOTTE BRONTE. 
 
 L'amour, qu'est-ce que 1'amour? se disait-il. 
 L'amour est la negation de la mort, 1'amour c'est 
 la vie ; tout ce que je comprends, je ne le com- 
 prends que par 1'amour. Tout est la ! . . . . 
 L'amour c'est Dieu, et mourir c'est le retour d'une 
 parcelle d'amour, qui est moi, a la source g&ndrale 
 et ternelle. TOLSTOI. 
 
 Whether there can be Platonic love in the 
 modern sense between men and women, or 
 whether it is a good thing, is a curious question. 
 
 I believe that it is It should be true and 
 
 faithful and the reverse of sentimental, and should 
 never bring upon itself the remark of the world. 
 I think also that some kind of mutual help or 
 desire for the good of another is naturally implied 
 in it. There is a great deal of happiness and con- 
 solation to be gained from such friendships. They 
 draw us out and make us to know what is in us. 
 They may change the whole character for the 
 81 G
 
 LOVE. 
 
 better. Yet I admit that they are very likely to 
 become foolish ; and only by great care is it 
 possible to avoid this. B. JOWETT. 
 
 Command is a blight to the affections. What- 
 soever of refinement, whatsoever of beauty, what- 
 soever of poetry, there is in the passion that 
 unites the sexes, withers up and dies in the cold 
 atmosphere of authority. Native as they are to 
 such widely separated regions of our nature, Love 
 and Coercion cannot possibly flourish together. 
 The one grows out of our best feelings ; the other 
 has its root in our worst. Love is sympathetic ; 
 Coercion is callous. Love is gentle ; Coercion is 
 harsh. Love is self-sacrificing ; Coercion is selfish. 
 How then can they co-exist ? It is the property 
 of the first to attract, whilst it is that of the last to 
 repel. HERBERT SPENCER. 
 
 We cannot kindle when we will 
 
 The fire which in the heart resides ! 
 
 The spirit bloweth and is still, 
 In mystery our soul abides. 
 
 MATTHEW ARNOLD. 
 
 En somme, j'ai e'te' aime" des quatre femmes 
 dont il m'importait le plus d'etre aime", ma mere, 
 ma sceur, ma femme et ma fille. Ma part a 6t6 
 bonne et ne me sera pas enlev^e ; car je m'imagine 
 souvent que les jugements qui seront porters sur 
 chacun de nous dans la valle"e de Josaphat ne 
 seront autres que les jugements des femmes, con- 
 tresigne"s par 1'Eternel. ERNEST RENAN. 
 
 Much of love has only been learnt under the 
 instruction of some woman, who has herself only 
 learnt it from a book. LORD BOWEN. 
 
 82
 
 LOVE. 
 
 Hermione, you ask me if I love ; 
 And I do love you. But indeed we drift 
 Fast by the flying-, fleeting banks of life 
 Towards the inevitable seas. It seems 
 But yesterday I saw, as in a dream, 
 Childhood a flame of glory come and go. 
 And, lo ! to-day these hairs are flecked with time 
 Already ; and all the silver minutes glide 
 More dreamily than ever for the love 
 I bear you ; hand in hand, and hour by hour, 
 Floating beside you to the sounding falls, 
 Whence we must leap together into night. 
 Are we not happy ? Is not life serene ? 
 We do but pass, you say, from one bright shore 
 Upon a brighter ! Dear Hermione, 
 Be glad there is no shadow on your eyes ; 
 But this I know, that all the world beside 
 Seems faint with pain ; the rose upon your breast 
 Is not more full of perfume than the world 
 Of pain. I hear it even at your side 
 By day and night the illimitable sigh 
 Breathed upward to the throne of the deaf skies 
 A cry of hollow-cheeked and hungry men 
 Burning away life's fire for little ends ; 
 And women with wan hearts and starving eyes 
 Waiting for those they love to come again 
 From strange embraces ruined womanhood 
 And barren manhood, fruitful but of pain. 
 Such is the shore we float from ; for the shore, 
 The brighter shore, we reach, I only know 
 That it is night, Hermione, mere night, 
 Unbroken, unillumined, unexplored. 
 Come closer, lay your hand in mine ; your love 
 Is the one sure possession that will last. 
 Let us be brave, and when the Shadow comes 
 To beckon us to the leap, rise lightly up 
 And follow with firm eyes and resolute soul 
 83
 
 LOVE. 
 
 Whither he leads one heart, one hand, to live 
 Together, or if Death be Death, to die. 
 
 LORD BOWEN. 
 
 Un flot d'amertume 6touffa Pierre, des larmes 
 jaillirent de ses yeux. II avait gliss sur les dalles, 
 aneanti d'angoisse. Et il se rappela cette delicieuse 
 histoire, depuis le jour ou Marie, qui avait deVin 
 la torture de son doute, s'etait passionnde pour sa 
 conversion, lui prenant la main dans 1'ombre, la 
 gardant entre les siennes, en balbutiant qu'elle 
 prierait pour lui, oh ! de toute son ame. Elle 
 s'oubliait, elle suppliait la sainte Vierge de sauver 
 son ami plut6t qu'elle, si elle n'avait qu'une grace 
 a obtenir de son divin Fils. Puis, ce fut un autre 
 souvenir, les heures adorables qu'ils avaient passees 
 ensemble sous 1'epaisse nuit des arbres, pendant le 
 defil^ de la procession aux flambeaux. La encore, 
 ils avaient pri6 1'un pour 1'autre, ils s'^taient perdus 
 1'un dans 1'autre, avec un si ardent desir de leur 
 bonheur mutuel, qu'ils avaient touche un instant le 
 fond de 1'amour qui se donne et qui s'immole. Et 
 leur longue tendresse tremp^e de larmes, la pure 
 idylle de leur souffrance aboutissait a cette brutale 
 separation, elle sauvee radieuse au milieu des 
 chants de la Basilique triomphante, lui perdu, 
 sanglotant de misere, ^crase au fond des tenebres 
 de la Crypte, dans une solitude glacee de tombe. 
 C'^tait comme s'il venait de la perdre une seconde 
 fois, pour toujours. EMILE ZOLA. 
 
 Money was to give and to take, to buy and to sell, 
 and that was all. But love was for no market, and 
 he who lost it lost everything. HALL CAINE. 
 
 No woman likes being made love through 
 instead of to. RUDYARD KIPLING. 
 
 84
 
 LUXURY. 
 
 Weariness 
 
 Can snore upon the flint, when restive sloth 
 Finds the down pillow hard. 
 
 SHAKESPEARE. 
 
 Nour aurons beaucoup de superflu, dit Saint 
 Augustin, si nous ne gardens que de ne"cessaire : 
 mais si nous recherchons les chose vaines, rien ne 
 nous suffira. PASCAL. 
 
 With the greater part of rich people, the chief 
 enjoyment of riches consists in the parade of riches, 
 which in their eyes is never so complete as when 
 they appear to possess those decisive marks of 
 opulence which nobody can possess but themselves. 
 
 ADAM SMITH. 
 
 But we must observe what is incessantly for- 
 gotten, that it is not a Spartan and ascetic state of 
 society which most generates saving. On the 
 contrary, if a whole society has few wants there is 
 
 little motive for saving Nothing is commoner 
 
 than to read homilies on luxury Without the 
 
 multifarious accumulation of wants which are 
 called luxury, there would in such a state of society 
 be far less saving than there is. Look at the 
 West End of London with its myriad comforts and 
 
 splendours But there is no greater benefit 
 
 to the community for all that than this seemingly 
 
 thoughtless enjoyment To lead a bright 
 
 life like that, spare and save. And if it be good 
 for the poor that capital should be saved, then the 
 momentary luxury which causes that saving is 
 good for the poor. WALTER BAGEHOT. 
 
 85
 
 MANNERS. 
 
 If any extreme disturbance possesses 
 
 our whole mind as of love, anger, or 
 
 any other violent passion if we are not 
 
 masters enough of our own minds God, who 
 
 knows our frailty, pities our weakness, requires of 
 us no more than we are able to do, sees what was 
 and what was not in our power, and will judge as 
 a kind and merciful Father. Moderation and 
 restraint of our passions, so that our understand- 
 ings may be free to examine . . . . it is in this we 
 should employ our chief care. JOHN LOCKE. 
 
 To show external deference to our superiors is 
 proper ; to seem to yield to them in opinion is 
 meanness. SAMUEL JOHNSON. 
 
 Dr. Johnson insisted that politeness was of great 
 consequence in society. It is, said he, fictitious 
 benevolence. 
 
 Depend upon it the want of it never fails to pro- 
 duce something disagreeable to one or other. 
 
 LIFE OF SAMUEL JOHNSON. 
 
 The manners of the Eastern warrior were 
 
 grave, graceful, and decorous Both were 
 
 courteous ; but the courtesy of the Christian seemed 
 to flow rather from a good-humoured sense of what 
 was due to others ; that of the Moslem, from a 
 high feeling of what was to be expected from 
 himself. SIR WALTER SCOTT. 
 
 86
 
 MANNERS. 
 
 The glory of the farmer is that in this division of 
 labours it is his part to create. 
 
 Nature never hurries. The lesson one learns in 
 fishing, yachting, hunting or planting, is the 
 manners of Nature : patience with the delays of 
 wind and sun, delays of the season, bad weather, 
 excess or lack of water. 
 
 The farmer stands well on the world. Plain in 
 manners as in dress, he would not shine in palaces, 
 yet the drawing-room heroes put down beside him 
 would shrivel in his presence. 
 
 That uncorrupted behaviour which we admire in 
 animals and in young children belongs to him, to 
 the hunter, the sailor the man who lives in the 
 presence of Nature. EMERSON. 
 
 Kind nature is the best : those manners next 
 That fit us like a nature second-hand ; 
 Which are indeed the manners of the great. 
 
 LORD TENNYSON. 
 
 I found, 
 
 Instead of scornful pity or pure scorn, 
 Such fine reserve and noble reticence. 
 
 LORD TENNYSON. 
 
 A gentleman has no need of self-command ; he 
 simply feels rightly on all occasions ; and desiring 
 to express only so much of his feelings as it is 
 right to express, does not need to command 
 himself. JOHN RUSKIN. 
 
 Un vrai gentleman, est un vrai noble, un homme 
 digne de commander, int^gre 1 , de^sinteVesse 1 , capable 
 de s'exposer, et meme de se sacrifier pour ceux 
 qu'il guide, non-seulement homme d'honneur, mais 
 homme de conscience, en qui les instincts gn6reux 
 87
 
 MANNERS. 
 
 ont t6 confirmees par la reflexion droite, et qui, 
 ag-issant bien par nature, agit encore mieux par 
 principe. Dans ce portrait iddal vous reconnaissez 
 le chef accompli ; ajoutez-y les mances anglaises, 
 1'empire de soi, le sang-froid, la perseverance dans 
 1'adversite", le seVieux naturel, la dignit6 des 
 manieres, le fruit de toute affectation ou jac- 
 tances. H. A. TAINE. 
 
 88
 
 MARRIAGE. 
 
 For what is wedlock forced but a hell, 
 An age of discord and continual strife ? 
 
 SHAKESPEARE. 
 
 Therefore, fair Hermia, question your desires, 
 Know of your youth, examine well your blood, 
 Whether, if you yield not to your father's choice, 
 You can endure the livery of a nun ; 
 For aye to be in shady cloister mew'd, 
 To live a barren sister all your life, 
 Chanting faint hymns to the cold fruitless moon. 
 Thrice blessed they that master so their blood, 
 To undergo such maiden pilgrimage ; 
 But earthlier happy is the rose distill'd 
 Than that which, withering on the virgin thorn, 
 Grows, lives, and dies, in single blessedness. 
 
 SHAKESPEARE. 
 
 Love refines 
 
 The thoughts, and heart enlarges ; hath his seat 
 In reason, and is judicious ; is the scale 
 By which to heav'nly love thou may'st ascend, 
 Nor sunk in carnal pleasure ; for which cause 
 Among the beasts no mate for thee is found. 
 Nothing delights me, as those graceful acts, 
 Those thousand decencies that daily flow 
 From all her words and actions, mix't with love 
 And sweet compliance, which declare unfeigned 
 Union of mind, or in us both one soul ; 
 Harmony to behold in wedded pair, 
 More grateful than harmonious sound to the ear. 
 
 JOHN MILTON. 
 89
 
 MARRIAGE. 
 
 Marriage the noblest of friendships. 
 
 JEREMY TAYLOR. 
 
 To say the truth, as a handsome wife is the 
 cause and cement of many false friendships, she is 
 often too liable to destroy the real ones. 
 
 HENRY FIELDING. 
 
 The kindest and the happiest pair 
 Will find occasion to forbear, 
 
 And something every day they live 
 To pity and perhaps forgive ! 
 
 WILLIAM COWPER. 
 
 La premiere condition physique est 1'union 
 de 1'homme et de la femme, et .... la 
 seconde condition est la possession effective de 
 certaines productions de la terre indispensables 
 pour entretien de la vie. 
 
 Des conditions spirituelles, la premiere est la 
 reVdlation, la vision de Dieu ...... La seconde 
 
 condition est 1'union avec Dieu qu'opere 1'amour 
 qui nous porte vers lui ..... D'ou le lien moral, 
 
 fond sur le devoir et le droit. 
 
 Ainsi, en les classant selon leurs degr^s re- 
 spectifs d'16vation, la Religion, le mariage, la 
 famille, la propri^te' sont pour l'homme les con- 
 ditions primordiales et n^cessaires de 1'existence. 
 
 LAMENNAIS. 
 
 Entre l'homme et la femme, 1'^poux et I'e'pouse, 
 les droits sont 6gaux, les aptitudes et les fonctions 
 diverses. 
 
 La femme n'est point la servante de l'homme, 
 
 encore moins son esclave ; elle est sa compagne, 
 
 son aide, les os de ses os, la chair de sa chair. A 
 
 mesure que le sens moral se deVeloppe chez un 
 
 90
 
 MARRIAGE. 
 
 peuple, elle croit en dignite^ et en liberte\ en cette 
 sorte de libert qui n'est point 1'exemption du 
 devoir et de la regie, mais 1'affranchissement de 
 toute d^pendance servile. 
 
 Mari, vous devez a votre femme respect, amour 
 et protection ; femme, vous devez a votre mari 
 deTeVence, amour et respect. En lui donnant la 
 force, Dieu 1'a charge" des plus rudes travaux ; en 
 vous donnant la grace, et la tendresse, et la 
 douceur, il vous a d^parti ce qui en allege le poids, 
 et fait du labeur meme une intarissable source de 
 joies pures. ABB^ LAMENNAIS. 
 
 Let this proud watchword rest 
 Of equal ; seeing either sex alone 
 Is half itself, and in true marriage lies 
 Nor equal, nor unequal : each fulfils 
 Defect in each, and always thought in thought, 
 Purpose in purpose, will in will, they grow, 
 The single pure and perfect animal, 
 The two-cell'd heart beating, with one full stroke, 
 Life. LORD TENNYSON. 
 
 That happiness, which hath subsequently crowned 
 it, cannot be written in words ; 'tis of its nature 
 sacred and secret, and not to be spoken of, though 
 the heart be ever so full of thankfulness, save to 
 Heaven and the One Ear alone to one fond 
 being, the truest, the tenderest, and purest wife 
 ever man was blessed with. As I think of the 
 immense happiness which was in store for me, and 
 of the depth and intensity of that love which, for 
 so many years, hath blessed me, I own to a trans- 
 port of wonder and gratitude for such a boon 
 nay, am thankful to have been endowed with a 
 heart capable of feeling and knowing the immense 
 beauty and value of the gift which God hath 
 9 1
 
 MARRIAGE. 
 
 bestowed upon me. Sure, love mncit omnia, is 
 immeasurably above all ambition, more precious 
 than wealth, more noble than name. He knows 
 not life who knows not that ; he hath not felt the 
 highest faculty of the soul who hath not enjoyed it. 
 In the name of my wife I write the completion of 
 hope, and the summit of happiness. To have such 
 a love is the one blessing, in comparison of which 
 all earthly joy is of no value ; and to think of her 
 is to praise God. W. M. THACKERAY. 
 
 The love of all 
 
 (To risk in turn a woman's paradox) 
 Is but a small thing to the love of one. 
 
 Good love, howe'er ill placed, 
 Is better for a man's soul in the end, 
 Than if he loved ill what deserves love well. 
 
 Ah, blame of love, that's sweeter than all praise 
 Of those who love not ! 
 
 ROBERT BROWNING. 
 
 Marriage is the greatest event of life ; it is also 
 a new beginning of life. It is a home for the 
 lonely. It is the best and most lasting thing. It 
 is Heaven upon earth to live together in perfect 
 amity and disinterestedness and unselfishness to 
 the service of God and man until life is over. 
 
 B. JOWETT. 
 
 All this is wonderful blessing falling to me 
 beyond my share, after I had thought that my life 
 was ended. Deep down below there is a hidden 
 river of sadness, but this must always be with 
 those who have lived long and I am able to enjoy 
 my newly re-opened life. I shall be a better, more 
 92
 
 MARRIAGE. 
 
 loving creature than I could have been in solitude. 
 To be constantly, lovingly grateful for the gift of a 
 perfect love, is the best illumination of one's mind 
 to all the possible good there may be in store for 
 man on this troublous little planet. 
 
 GEORGE ELIOT. 
 
 The faith that was in them. . . . The dual 
 principle carried out in the relations of humanity, 
 but springing from the very Godhead which was 
 made up of a father and mother, the masculine and 
 the feminine in one person was the heart and soul 
 of this system. I am not able myself to see that 
 this view gives any deeper or more attaching 
 charm of tenderness to the all-embracing love of 
 the Father in heaven : but many good people have 
 felt that it did so ; and to many, I believe, the 
 doctrine of the new and close union between the 
 counterparts of married life, so that the man could 
 be said to dwell in the woman and the woman in 
 the man, each coming forth for their special depart- 
 ment of human concerns, and retiring when it was 
 their partner's turn, has been as a revelation from 
 heaven. The additional sacredness thus given to 
 what is already the closest tie on earth, and the 
 conclusion that the deepest interests of the human 
 race were involved in it, and could only be worked 
 out by its universal acceptance was the chief 
 dogma, if dogma it could be called, of the new 
 faith. It differed only in its intenser feeling from 
 the well-worn doctrine that ' they two shall be one 
 flesh,' or at least it professed to be the perfect 
 carrying out of that familiar principle which, 
 like almost all the principles of religion, Laurence 
 Oliphant and his wife considered to have fallen into 
 mere dead words and not living sources of faith. 
 And yet I think I have known many pairs walking 
 93
 
 MARRIAGE. 
 
 by a very sober light, who were indeed and in 
 truth one flesh, or rather one soul. This, however, 
 in the opinion of my friends, was what the world 
 had lost ; and to regain the belief in its most 
 superlative carrying out, in that state where each 
 should be the complement, conscious and certain, 
 of the other, and in which the mutual thoughts or 
 breathing together (Sympneumata) of the two 
 were to purify the world and bring in at last the 
 fullest conditions of salvation not indeed that 
 salvation which the older creeds called saving of 
 the soul, in their idea a purely selfish formula, but 
 the redemption of the race from all its sins, the 
 extinction of evil, the regeneration of the world 
 was the subject of all their desires and thought. 
 LIFE OF LAURENCE OLIPHANT. 
 
 Married life is as much a mystery to us out- 
 siders as the life to come almost. The ordinary 
 motives don't seem to count ; it is the realm of 
 unreason. If a man only makes his wife suffer 
 enough, she finds out that she loves him so much, 
 she must forgive him. And there is a great deal 
 in their being bound. They cannot live together 
 in enmity, and they must live together. 
 
 W. D. Ho WELLS. 
 
 Many a woman who would be ready to die for 
 her husband, makes him wretched, because she 
 won't live for him. W. D. HOWELLS. 
 
 I don't believe that getting splendidly married is 
 as good as being true to the love that came long 
 before, and honestly living your own life out with- 
 out fear or trembling, whatever it is. 
 
 W. D. HOWELLS. 
 94
 
 MARRIAGE. 
 
 Trusty, dusky, vivid, true, 
 
 With eyes of gold and bramble-dew, 
 
 Steel-true and blade-straight, 
 
 The great artificer 
 
 Made my mate. 
 
 Honour, anger, valour, fire ; 
 A love that life could never tire, 
 Death quench, or evil stir, 
 The mighty master 
 Gave to her. 
 
 Teacher, tender, comrade, wife, 
 
 A fellow-farer true through life, 
 
 Heart-whole and soul-free 
 
 The august father 
 
 Gave to me. R. L. STEVENSON. 
 
 95
 
 MAXIMS. 
 
 (Chiefly from Marcus Aurelius Antoninus.} 
 
 Never value anything as profitable to thyself 
 which shall compel thee to break thy promise, to 
 lose thy self-respect, to hate any man, to suspect, 
 to curse, to act the hypocrite, to desire anything 
 which needs walls and curtains. 
 
 * * * * * 
 
 For nothing is so productive of elevation of 
 mind as to be able to examine methodically and 
 truly every object which is presented to thee in 
 life, and always to look at things so as to see at 
 the same time what kind of universe this is, and 
 what kind of use everything performs in it, and 
 what value everything has with reference to the 
 whole, and what with reference to man, who is 
 a citizen of the highest city, of which all other 
 cities are like families ; what each thing is, and of 
 what it is composed, and how long it is the nature 
 of this thing to endure which now makes an 
 impression on me. 
 
 ***** 
 
 But perhaps the desire of the thing called fame 
 will torment thee. See how soon everything is 
 forgotten, and look at the chaos of infinite time on 
 each side of the present, and the emptiness of 
 applause, and the changeableness and want of 
 judgment in those who pretend to give praise, and 
 the narrowness of the space within which it is 
 circumscribed. 
 
 ***** 
 
 Thou sayest, men cannot admire the sharpness 
 96
 
 MAXIMS. 
 
 of thy wits. Be it so : .... Show those qualities 
 then which are altogether in thy power, sincerity, 
 gravity, endurance of labour, aversion to pleasure, 
 contentment with thy portion and with few things, 
 benevolence, frankness, no love of superfluity, 
 freedom from trifling magnanimity. Dost thou 
 not see how many qualities thou art immediately 
 able to exhibit, in which there is no excuse of 
 natural incapacity and unfitness, and yet thou still 
 remainest voluntarily below the mark ? or art thou 
 compelled through being defectively furnished by 
 nature to murmur, and to be stingy, and to flatter, 
 and to find fault with thy poor body, and to try to 
 please men, and to make great display, and to be 
 so restless in thy mind. 
 
 ***** 
 
 One man, when he has done a service to another, 
 is ready to set it down to his account as a favour 
 conferred. Another is not ready to do this, but 
 still in his own mind he thinks of the man as his 
 debtor, and he knows what he has done. A third 
 in a manner does not even know what he has 
 done, but he is like a vine which has produced 
 grapes, and seeks for nothing more after it has 
 
 once produced its proper fruit So a man 
 
 when he has done a good act does not call out for 
 others to come and see, but he goes on to another 
 act, as a vine goes on to produce again the grapes 
 in season. Must a man then be one of these, who 
 in a manner act thus without observing it ? Yes. 
 ***** 
 
 But, my good friend, reflect whether that which 
 is noble and good is not something different from 
 saving and being saved ; for as to a man living 
 such or such a time, at least one who is really a 
 man, consider if this is not a thing to be dismissed 
 97 H
 
 MAXIMS. 
 
 from the thoughts : and there must be no love of 
 life : but as to these matters a man must intrust 
 them to the deity and believe what the women say, 
 that no man can escape his destiny, the next 
 inquiry being how he may best live the time that 
 he has to live. 
 
 Men exist for the sake of one another. Teach 
 thou them or bear with them. 
 
 ***** 
 
 In rational animals there are political com- 
 munities and friendships, and families and meetings 
 
 of people But in the things that are still 
 
 superior even though they are separated from one 
 another, unity in a manner exists, as in the stars. 
 Thus the ascent to the higher degree is able to 
 produce a sympathy even in things which are 
 separated. 
 
 ***** 
 
 When thou art troubling about anything, thou 
 hast forgotten this, that all things happen accord- 
 ing to the universal nature ; and forgotten this, 
 that a man's wrongful act is nothing to thee ; and 
 further thou hast forgotten this, that everything 
 which happens, always happened so and will 
 happen so, and now happens so everywhere ; 
 forgotten this too : how close is the kinship 
 between a man and the whole human race, for it 
 is a community, not of a little blood or seed, but 
 of intelligence. And thou hast forgotten this too, 
 that every man's intelligence is a god, and is an 
 efflux of the deity ; and forgotten this, that nothing 
 is a man's own, but that his child and his body 
 and his very soul came from the deity ; forgotten 
 this, that everything is opinion ; and lastly, thou 
 98
 
 MAXIMS. 
 
 hast forgotten that every man lives the present 
 time only, and loses only this. 
 
 MARCUS AURELIUS ANTONINUS. 
 
 Never quarrel. Never fail. 
 
 Never explain. Never fear. 
 
 Never hate. Never drudge. 
 
 Never fret. Never spare. 
 
 Never disappoint. Never tell. 
 
 Never detract. 
 
 B. JOWETT. 
 
 99
 
 OBJECT IN LIFE. 
 
 The safety of life is this, to examine everything 
 all through, what it is itself, what is its material, 
 what the formal part ; with all thy soul to do 
 justice and to say the truth. What remains except 
 to enjoy life by joining one good thing to another 
 so as not to leave even the smallest intervals 
 between ? MARCUS AURELIUS. 
 
 Every moment think steadily as a Roman and a 
 man to do what thou hast in hand with perfect and 
 simple dignity, and feeling of affection, and free- 
 dom, and justice ; and to give thyself relief from 
 all other thoughts. MARCUS AURELIUS. 
 
 For those too are triflers who have wearied 
 themselves in life by their activity, and yet have 
 no object to which to direct every movement, and, 
 in a word, all their thoughts. 
 
 MARCUS AURELIUS. 
 
 A man should have an object or purpose in life, 
 direct all his energies to it ; of course a good 
 object. He is a happy man who has been wise 
 enough to do this when he was young, and has 
 had the opportunities. 
 
 Understand that every man is worth just so 
 much as the things are worth about which he 
 busies himself. MARCUS AURELIUS. 
 
 The utmost excellence at which humanity can 
 arrive is a constant and determinate pursuit of 
 100
 
 OBJECT IN LIFE. 
 
 virtue without regard to present dangers or advan- 
 tage ; a continual reference of every action to the 
 Divine- will ; an habitual appeal to everlasting 
 justice ; and an unvaried elevation of the intellec- 
 tual eye to the reward which perseverance only 
 can obtain. SAMUEL JOHNSON. 
 
 Now this unchartered freedom tires : 
 I feel the weight of chance desires. 
 
 WILLIAM WORDSWORTH. 
 
 Each of us here, let the world go how it will 
 and be victorious or not victorious, has he not a 
 life of his own to lead ? One life a little gleam 
 of time between two eternities. 
 
 For the saving of the world, I will trust confi- 
 dently to the Maker of the world; and look a little 
 to my own saving which I am more competent to 
 do. 
 
 There is an irrepressible tendency in every man 
 to develop himself according to the magnitude 
 which nature has made him of, to speak out, to 
 act out what nature has laid in him. This is 
 proper, fit, inevitable, nay it is a duty, and even 
 the summary duty for a man. The meaning of 
 life here on earth might be defined as consisting 
 in this ; ' to unfold yourself, to work what thing 
 you have the faculty for, it is the necessity for the 
 human being, the first law of our existence. 
 Coleridge beautifully remarks that the infant learns 
 to speak by the necessity it feels.' 
 
 THOMAS CARLYLE. 
 
 Tell me not, in mournful numbers, 
 ' Life is but an empty dream,' 
 
 For the soul is dead that slumbers, 
 And things are not what they seem. 
 101
 
 OBJECT IN LIFE. 
 
 Life is real ! Life is earnest ! 
 
 And the grave is not its goal ; 
 ' Dust thou art, to dust returneth,' 
 
 Was not spoken of the soul ! 
 
 Not enjoyment and not sorrow 
 Is our destined end or way ; 
 
 But to act that each to-morrow 
 Find us farther than to-day ! 
 
 H. W. LONGFELLOW. 
 
 I have always had one lode-star ; now 
 As I look back, I see that I have wasted 
 Or progressed as I looked towards that star 
 A need, a trust, a yearning after God. 
 
 ROBERT BROWNING. 
 
 It is not what man does do which exalts him 
 But what man would do. 
 
 ROBERT BROWNING. 
 
 The times are not evil, nor has mankind grown 
 worse than of old. But neither now nor formerly 
 can great works be accomplished or great deliver- 
 ances wrought either for nations or for individuals, 
 without energy and patience, and a purpose which 
 endures through many changes of circumstances 
 and many lives of men, and a vision which sees 
 events as they truly are. 
 
 Our plan may be a humble one, the bringing up 
 of a family, the better management of a business, 
 the trivial round, the common task. B. JOWETT. 
 
 Greatly begin ! though thou have time 
 
 But for a line, be that sublime 
 Not failure, but low aim, is crime ! 
 
 We are not poorer that we wept and yearned. 
 
 J. R. LOWELL. 
 102
 
 OBJECT IN LIFE. 
 
 Ceaseless aspiring, 
 
 Ceaseless content, 
 Darkness or sunshine 
 
 My element : 
 
 Glorious fountain ! 
 
 Let my heart be, 
 Fresh, changeful, constant, 
 
 Upward like thee ! 
 
 J. R. LOWELL. 
 
 And whatever be the ultimate catastrophes of 
 the universe, they will not have obscured for us 
 the spectacle on this tiny and perishable planet, of 
 an unwearying race, of which we ourselves are 
 part, still linked together in prospective and 
 retrospective sympathy, still pressing onward, still 
 nursing the sacred fire, still cherishing ideals, still 
 hoping for perfection. LORD BOWEN. 
 
 'Tis that from change to change their being rolls ; 
 
 'Tis that repeated shocks, again, again, 
 Exhaust the energy of strongest souls 
 
 And numb the elastic powers : 
 
 Thou waitest for the spark from Heaven ! and we, 
 Light half-believers of our casual creeds, 
 
 Who never deeply felt, nor clearly will'd, 
 Whose insight never has borne fruit in deeds, 
 Whose vague resolves never have been fulfill'd ; 
 
 For whom each year we see 
 Breeds new beginnings, disappointments new ; 
 Who hesitate and falter life away, 
 And lose to-morrow the ground won to-day 
 Ah ! do not we, wanderers, await it too ? 
 
 MATTHEW ARNOLD. 
 
 The want of duties, such as country life provides 
 for the rich in England .... is of course not felt 
 103
 
 OBJECT IN LIFE. 
 
 nearly so much in a country where millionaires are 
 rare, as it is in the United States, where they 
 abound in every great city. Politics, unhappily, 
 are repulsive .... the heirs of wealth on the 
 American Continent are too often men of pleasure, 
 spending- half their time and money in London or 
 Paris, while as their wealth incites envy they are a 
 dangerous class. But men who have no duty laid 
 upon them will seldom make duties for themselves, 
 and in this sense at least the gospel is still true, 
 which says that it is easier for a camel to go through 
 a needle's eye than for a rich man to enter into the 
 Kingdom of Heaven. GOLDWIN SMITH. ' 
 
 Courage, courage, nature ! Poursuis, comme 
 l'aste"rie sourde et aveugle qui v^gete au fond de 
 l'oce"an, ton obscur travail de vie ; obstine-toi ; 
 r^pare pour la millionieme fois la maille de filet 
 qui se casse, refais la tariere qui creuse, aux 
 dernieres limites de 1'attingible, le puits d'ou 1'eau 
 vive jaillira. Vise, vise encore le but que tu 
 manques depuis l'ternit ; tache d'enfiler le trou 
 imperceptible du pertuis qui mene a un autre ciel. 
 Tu as 1'infini de 1'espace et 1'infini du temps pour 
 ton experience. Quand on a le droit de se tromper 
 impunement, on est toujours sur de re"ussir. 
 
 ERNEST RENAN. 
 
 We always may be what we might have been. 
 
 ADELAIDE PROCTER. 
 
 There are many who seem to think that we have 
 fallen on an age in the world when life is especially 
 
 difficult and anxious It may be an age of 
 
 hard work, but when this is not carried to an 
 extreme, it is by no means an evil. If we have 
 less leisure, one reason is because life is so full of 
 interest. SIR JOHN LUBBOCK. 
 
 104
 
 OLD AGE. 
 
 I expressed some surprise at Cadogan's recom- 
 mending good humour, as if it were quite in our 
 own power to attain it. Johnson : ' Why, sir, a 
 man grows better humoured as he grows older. 
 He improves by experience. When young he 
 thinks himself of great consequence, and every- 
 thing of importance. As he advances in life, he 
 learns to think himself of no consequence, and 
 little things of little importance, and so becomes 
 more patient and better pleased. All good humour 
 and complaisance are acquired. Naturally a child 
 seizes directly what it sees, and thinks of pleasing 
 itself only. By degrees it is taught to please 
 others and to prefer others, and that this will 
 ultimately produce the greatest happiness.' 
 
 LIFE OF JOHNSON. 
 
 Dr. Johnson, with composure and solemnity, 
 repeated the observation of Epictetus, that, ' as 
 man has the voyage of death before him, what- 
 ever may be his employment, he should be ready 
 at the Master's call ; and an old man should never 
 be far from the shore, lest he should not be able 
 to get himself ready.' LIFE OF JOHNSON. 
 
 And still to love, though prest with ill, 
 In wintry age to feel no chill, 
 With me is to be lovely still. 
 
 WILLIAM COWPER. 
 
 105
 
 OLD AGE. 
 
 It is a common error to wish we could recall the 
 past and be young again, and swear what things 
 we would do if another opportunity was offered 
 us. All vanity, folly, falsehood. We should do 
 just the same as before, because we do actually 
 do the same ; we linger over and regret the past 
 instead of setting manfully to work to improve the 
 future ; we waste present time in vague and use- 
 less regrets, and abandon ourselves to inaction in 
 despair instead of gathering up what yet remains 
 of life, and finding a compensation, however in- 
 adequate, in resolute industry for our losses. I 
 wonder if anybody has ever done this. 
 
 C. C. F. GREVILLE. 
 
 I count it another capital advantage of age, 
 this, that a success more or less signifies nothing. 
 
 Age sets its house in order, and finishes its works, 
 which to every artist is a supreme pleasure. 
 
 In youth we leave one pursuit for another, and 
 the young man's year is a heap of beginnings. 
 
 R. W. EMERSON. 
 
 Real genius, unless made shallow by prejudice, 
 is seldom frozen by age. Until absolute physical 
 decay sets in, the powers of the mind may become 
 stronger and stronger. LORD TENNYSON. 
 
 He spoke rather sadly of his age, nearly eighty- 
 three, and of what one must expect at that age. 
 He seemed to love life, and to have every reason 
 to love it, surrounded by love, companionship, 
 sympathy, and all that makes life sweet. There 
 seemed so little reason why he should die, and it 
 was impossible to associate any thoughts of death 
 with him that day, except from his own words. 
 As we walked up the garden he pointed out the 
 106
 
 OLD AGE. 
 
 splendour of the flowers to me. The garden was 
 in all the beauty of the June midday brightness, 
 and he spoke as if he were sorry to be leaving- it 
 to go away. LIFE OF LORD TENNYSON. 
 
 One incident of our excursion to Stonehenge. 
 .... One of the party suddenly exclaimed, 
 ' Look ! look ! see the lark rising !' I looked up 
 with the rest. There was the bright blue sky, 
 but not a speck upon it which my eyes could dis- 
 tinguish. Again, one called out, ' Hark ! hark ! 
 hear him singing !' I listened, but not a sound 
 reached my ear. Was it strange that I felt a 
 momentary pang ? Was I never to see or hear 
 the soaring songster at heaven's gate, unless 
 unless if our mild humanised theology promises 
 truly, I may hereafter, perhaps, listen to him sing- 
 ing far down beneath me ? For in whatever 
 world I may find myself, I hope I shall always 
 love our poor little spheroid, so long my home, 
 which some kind angel may point out to me as a 
 gilded globule swimming in the sunlight far away. 
 After walking the streets of pure gold in the New 
 Jerusalem, might not one like a short vacation to 
 visit the well-remembered green fields and flowery 
 meadows ? OLIVER WENDELL HOLMES. 
 
 So, too, we may hope that when the fruits of 
 our brief season of three or four score years have 
 given us all they can impart for our happiness ; 
 when ' the love of little maids and berries ' and all 
 other earthly prettiness shall 'soar and sing,' as 
 Mr. Emerson sweetly reminds us that they all 
 must, we may hope that the abiding felicities of 
 our later life-season may far more than compen- 
 sate us for all that have taken their flight. 
 
 OLIVER WENDELL HOLMES. 
 107
 
 OLD AGE. 
 
 Well said old Lucan. Often have I seen 
 A stripling 1 tree all foliage and all green ; 
 But not a hope of grateful, soothing shade, 
 Its empty strength in fluttering leaves displayed. 
 Give me the solid trunk, the aged stem, 
 That rears its scant but glorious diadem ; 
 That through long years of battle or of storm 
 Has striven whole forests round it to reform ; 
 That plants its roots too deep for men to shake, 
 That rears its head too high for grief to break ; 
 That still thro' lightning flash and thunder stroke 
 Retains its vital sap and heart of oak. 
 Such gallant tree for me shall ever stand, 
 A great rock's shadow in a weary land. 
 
 A. P. STANLEY. 
 
 ' Do you agree with me that I have a right to 
 be a little masterful, abrupt : perhaps exacting, 
 sometimes, on the grounds I stated ; namely, that 
 I am old enough to be your father, and that I have 
 battled through a varied experience with many men 
 of many nations, and roamed over half the globe, 
 while you have lived quietly with one set of people 
 in one house ? ' 
 
 ' I don't think, sir, you have a right to command 
 me, merely because you are older than I, or be- 
 cause you have seen more of the world than I 
 have ; your claim to superiority depends on the 
 use you have made of your time and experience.' 
 
 CHARLOTTE BRONTE. 
 
 Tell me, old friend it is a question that I ask 
 myself Do I feel more desire to do good to 
 others, more love of truth, more interest in impor- 
 tant truths than formerly ? Do I get better as I 
 get older, or only keep on the accustomed tenor 
 of my way ? I think that sorrow should in some 
 way be turned to good. B. JOWETT. 
 
 108
 
 OLD AGE. 
 
 My life is drawing to a close. I seem to have a 
 hope for myself and others that this world is not 
 and cannot be all. We trust in God, not venturing 
 to say much on such a matter. B. JOWETT. 
 
 The very best years of life are the later, after 
 fifty, after sixty, when you know what the world 
 really is, and what it has to offer. One knows 
 more and can do more for others ; has more 
 experience and is free from illusions about wealth 
 or rank or love, or even about religion, for one 
 begins to see what is really valuable in it, and 
 what is half physical or emotional. I don't think 
 that we need lose hope or aspiration ; but the 
 hope is almost confined to the desire to become 
 better and to do more for others before we die. 
 My idea of doing good to others is not limited to 
 going about among the poor, or sanitary improve- 
 ment, or such excellent works. Every one must 
 do good according to his own style and character ; 
 they must find out their own way for themselves. 
 The early part of life has been rich in blessings to 
 many of us ; cannot we repay them in later years ? 
 
 B. JOWETT. 
 
 Do not let us old fellows be discouraging one 
 another. We are but in the ' vaward of our youth ' 
 (Where does that come from ?), and there is time 
 yet. B. JOWETT. 
 
 A man may look back upon his own past history 
 in later years ; he may remark how he erred from 
 ignorance and want of experience ; how many of 
 his own actions he now condemns ; and if he be a 
 brave and energetic man, he will not give up the 
 rest of life as hopeless, but he will stand on the 
 past and look forward to the future. At forty, or 
 109
 
 OLD AGE. 
 
 fifty, or sixty, or seventy years of age he will feel 
 himself to be beginning still and have a good hope 
 n him that the last years of his life will be happier 
 and more useful and more energetic than his 
 earlier years, not to be counted mournfully as they 
 pass away one by one, but to be made more of 
 because there are fewer of them. The chief ground 
 of his hope will be that he knows himself better, 
 and knows other men better. He has learned to 
 recognise the really important things of life, and 
 to set aside the lesser. And so he goes in peace 
 to his end. B. JOWETT. 
 
 As a man gets on in life the feeling that his 
 time is short should quicken him in the service of 
 God. B. JOWETT. 
 
 I hope I shall not rust or let the grass grow 
 under my feet as I get older. I certainly intend to 
 lose no time as years begin to be fewer. 
 
 B. JOWETT. 
 
 When all the world is old, lad, 
 
 And all the trees are brown ; 
 And all the sport is stale, lad, 
 
 And all the wheels run down : 
 Creep home, and take your place there, 
 
 The spent and maim'd among : 
 God grant you find one face there, 
 
 You loved when all was young. 
 
 CHARLES KINGSLEY. 
 
 On the journey of 1837, when I was eighteen I 
 felt for the last time the pure childish love of 
 nature which Wordsworth so idly takes for an 
 intimation of immortality. 
 
 It is a feeling only possible to youth, for all 
 Care, Regret, or Knowledge of evil destroys it ; 
 no
 
 OLD AGE. 
 
 and it requires also the full sensibility of nerve and 
 blood, the conscious strength of heart and hope. 
 
 Now looking back from 1886 to that brook- 
 shore of 1837, whence I could see the whole of my 
 youth, I find myself in nothing whatsoever 
 changed. Some of me is dead, more of me 
 stronger. I have learned a few things, forgotten 
 many. JOHN RUSKIN. 
 
 To the old, sorrow is sorrow ; to the young it is 
 despair. GEORGE ELIOT. 
 
 I know these slopes ; who knows them if not I 
 But many a dingle on the loved hill-side, 
 
 With thorns once studded, old, white-blos- 
 
 som'd trees. 
 
 Where thick the cowslips grew, and far descried 
 High tower'd the spikes of purple orchises, 
 
 Hath since our day put by 
 The coronals of that forgotten time ; 
 
 Down each green bank hath gone the plough- 
 boy's team, 
 
 And only in the hidden brookside gleam 
 Primroses, orphans of the flowery prime. 
 
 Yes, thou art gone ! and round me too the night 
 In ever-nearing circle weaves her shade. 
 
 I see her veil draw soft across the day, 
 I feel her slowly chilling breath invade 
 The cheek grown thin, the brown hair sprent 
 with grey, 
 
 I feel her finger light 
 
 Laid pausefully upon life's headlong train ; 
 The foot less prompt to meet the morning 
 
 dew, 
 
 The heart less bounding at emotion new, 
 And hope, once crush'd, less quick to spring 
 again. MATTHEW ARNOLD. 
 
 in
 
 OLD AGE. 
 
 Indians seem to have been the only civilised 
 people who perceived that there was a time in a 
 man's life when it is well for him to make room 
 for younger men, and by an undisturbed contem- 
 plation of the great problems of our existence here 
 and hereafter, to prepare himself for death. 
 
 It is not equally true of many a man eminent in 
 the Church and State, that in exact proportion as 
 the vigour of his mind and the freshness of his 
 sentiments decrease, his authority and influence 
 increase for evil rather than for good. 
 
 MAX MiiLLER. 
 
 There is a sweetness in autumnal days. 
 
 ***** 
 
 It is not sad to turn the face towards home, 
 Even though it shows the journey nearly done : 
 It is not sad to mark the westering sun, 
 Even though we know the night doth come. 
 
 For the steadfast soul and strong 
 Life's autumn is as June. 
 
 And even as the hair grows grey 
 And the eyes dim, 
 
 ***** 
 
 A higher joy they know, 
 
 To spend the season of the waning year, 
 
 Ere comes the deadly chill, 
 
 In works of mercy, and to cheer 
 
 The feet that toil against life's rugged hill 
 
 To have known the trouble and the fret, 
 
 To have known it, and to cease 
 
 In a pervading peace. 
 
 112
 
 OLD AGE. 
 
 And sweet it is to take, 
 
 With something of the eager haste of youth, 
 
 Some fainter glimpse of Truth 
 
 For its own sake : 
 
 To advance Thoughts infinite to march a foot- 
 pace more : 
 
 To make or to declare laws just and sage, 
 These are the joys of age. 
 
 LEWIS MORRIS. 
 
 La volonte" de Dieu soit fait ! De"sormais je 
 n'apprendrai plus grand' chose ; je vois bien a peu 
 pres ce que 1'esprit humain, au moment actuel de 
 son d^veloppement, peut apercevoir de la verite\ 
 Je serais deso!6 de traverser une de ces peViodes 
 d'affaiblissement ou 1'homme qui a eu de la force 
 et de la vertu n'est plus que 1'ombre et la ruine de 
 lui-meme, et souvent, a la grande joie des sots, 
 s'occupe a ddtruire la vie qu'il avait laborieusement 
 e'difi^e. Une telle vieillesse est le pire don que les 
 dieux puissent faire a 1'homme. RENAN.
 
 PAIN. 
 
 How singular is the thing- called pleasure, and 
 how curiously related to pain, which might be 
 thought to be the opposite of it ; for they are 
 never present to a man at the same instant, and 
 yet he who pursues either is generally compelled 
 to take the other : their bodies are two, but they 
 are joined by a single head. PLATO. 
 
 We look before and after, 
 
 And pine for what is not ; 
 Our sincerest laughter 
 
 With some pain is fraught ; 
 
 Our sweetest songs are those that tell of saddest 
 thought. P. B. SHELLEY. 
 
 Who is this that cometh ? 
 
 Pain ! 
 Let us arise and go forth to greet him ; 
 
 Not in vain 
 Is the summons come for us to meet him ; 
 
 He will stay 
 And darken our sun, 
 
 He will stay 
 A desolate night, a weary day. 
 
 Since in that shadow our work is done, 
 And in that shadow our crowns are won ! 
 Let us say still while his bitter chalice- 
 Slowly into our hearts is poured 
 ' Blessed is He that cometh 
 In the name of the Lord.' 
 
 ADELAIDE ANNE PROCTER. 
 114
 
 PAIN. 
 
 He discovered in himself that dual life of which 
 every one who sins or sorrows is sooner or later 
 aware ; that strange separation of the intellectual 
 activity from the suffering" of the soul, by which 
 the mind toils on in a sort of ironical indifference 
 to the pangs that wring the heart ; the realisation 
 that, in some ways, his brain can get on perfectly 
 well without his conscience. 
 
 W. D. HOWELLS. 
 
 The obstacles and torments which make no 
 impression on the mind of a strong man often 
 make a very sensible impression on his heart ; the 
 mind triumphs, it is the heart that suffers ; the 
 mind strengthens and expands after every be- 
 setting plague of life, but the heart withers and 
 wears away. HALL CAINE.
 
 PARENTS AND CHILDREN. 
 
 In that piteous cry you heard the eloquence of 
 maternal affection, far surpassing- the force of my 
 poor words Rachel weeping- for her children. 
 Nature herself bears testimony in favour of the 
 tenderness and acuteness of the prisoner's parental 
 feelings. I will not dishonour her plea by adding 
 a word more. SIR WALTER SCOTT. 
 
 Who amongst us is there that does not recollect 
 similar hours of bitter, bitter childish grief? Who 
 feels injustice ; who shrinks before a slight ; who 
 has a sense of wrong so acute, and so glowing a 
 gratitude for kindness, as a generous boy? and 
 how many of these gentle souls do you degrade, 
 estrange, torture, for the sake of a little loose 
 arithmetic and miserable dog-latin? 
 
 W. M. THACKERAY. 
 
 She had stealthy and intense raptures of mo- 
 therly love, such as God's marvellous care has 
 awarded to the female instinct joys how far 
 higher and lower than reason blind, beautiful 
 devotions which only women's hearts know. 
 
 W. M. THACKERAY. 
 
 Chez les meres c'est un penchant irresistible de 
 trouver, alors me'me qu'ils n'existent pas, des 
 rapports visibles et frappants entre 1'enfant que la 
 mort leur a pris et la plupart de ceux qu'ils ren- 
 contrent sur leur chemin ; touchantes illusions de 
 1'amour et de la douleur. 
 
 LEONARD S. J. SANDEAU. 
 116
 
 PARENTS AND CHILDREN. 
 
 Un berceau est plus Eloquent qu'une chaise, et 
 rien n'enseigne mieux a 1'homme les cot&s seVieux 
 de la destitute. 
 
 Rien n'^gale en douceur la tendresse de ces 
 jeunes ames : ou en jouit deUicieusement : c'est un 
 second printemps dans la vie. 
 
 LEONARD S. J. SANDEAU. 
 
 No advice, no exposure, will be of use until the 
 right relation exists again between the father and 
 the mother and their son. To deserve his con- 
 fidence, to keep it as the chief treasure committed 
 in trust to them by God ; to be the father his 
 strength, the mother his sanctification, and both 
 his chosen refuge, through all weakness, evil, 
 danger, and amazement of his young life. 
 
 JOHN RUSKIN. 
 
 Only let a parent's actions and words and 
 manner show that his own feeling is a thoroughly 
 right one, and he will rarely fail to awaken a 
 responsive feeling in the breast of his child. 
 
 HERBERT SPENCER. 
 
 All children have a world of their own, as dis- 
 tinct from that of the grown people who gravitate 
 around them as the dreams of girlhood from our 
 prosaic life ; as the ideas of the kitten that plays 
 with the falling leaves from those of her car- 
 nivorous mother that catches mice and is sedulous 
 in her domestic duties. WALTER BAGEHOT. 
 
 The real difficulty for father or mother is not 
 childhood, but youth ; how to get over that diffi- 
 cult time when the child passes into the man or 
 woman, and a relation of governor and governed 
 117
 
 PARENTS AND CHILDREN. 
 
 should become the purest and closest of friend- 
 ships. 
 
 Surely the child may make a fatal mistake if it 
 imagines that its own happiness counts for nothing 
 in the parent's eyes. What parent but must suffer 
 from the starving of the child's nature? What 
 have mother and father been working for after all, 
 but the perfecting of the child's life ? Their long- 
 ing is that it should fulfil itself in all directions. 
 New ties, new affections, on the child's part, mean 
 the enriching of the parent. 
 
 MRS. HUMPHRY WARD. 
 
 We love that with a peculiar tenderness for 
 which we have suffered. If we may not carry it 
 anywhere else, we will carry it in our hearts and 
 always to the end. OLIVE SCHREINER. 
 
 The barb in the arrow of childhood's sufferings 
 is this its intense loneliness, and its intense 
 ignorance. OLIVE SCHREINER. 
 
 118
 
 PATIENCE. 
 
 Sweet are the uses of adversity ; 
 Which, like the toad, ugly and venomous, 
 Wears yet a precious jewel in his head ; 
 And this our life, exempt from public haunt, 
 Finds tongues in trees, books in the running- 
 brooks, 
 Sermons in stones, and good in everything. 
 
 SHAKESPEARE. 
 
 All places that the eye of heaven visits, 
 Are to a wise man ports and happy havens : 
 Teach thy necessity to reason thus ; 
 There is no virtue like necessity. 
 
 SHAKESPEARE. 
 
 When a storm of sad mischance beats upon our 
 spirits, turn it to some advantage by observing 
 
 whether it can serve another end At least 
 
 it may make us weary of the world .... and 
 make our spirits dwell in those regions where 
 content dwells essentially. 
 
 ***** 
 
 Never compare thy condition with those above 
 thee, but look upon those thousands with whom 
 thou wouldst not for any interest change. 
 
 ***** 
 
 Enjoy the blessings of this day and the evils 
 bear patiently, for this day only is ours, we are 
 dead to yesterday, and we are not yet born to the 
 morrow. JEREMY TAYLOR. 
 
 119
 
 PATIENCE. 
 
 You must some day come round to me, when 
 wounds, or weariness, or merely, as I hope, a 
 healthy old age, shall shut you out for once and 
 all from burra shikar, whether human or quadru- 
 ped Then in that day will you be forced, 
 
 my friend, to do what I have done this many a 
 year ; to refrain your soul, and keep it low. You 
 will see more and more the depth of human 
 ignorance, the vanity of human endeavours. You 
 will feel more and more that the world is going 
 God's way, and not yours, or mine, or any man's ; 
 and that if you have been allowed to do good work 
 on earth, that work is probably as different from 
 what you fancy it as the tree from the seed whence 
 it springs. You will grow content, therefore, not 
 to see the real fruit of your labours, because if you 
 saw it you would probably be frightened at it, and 
 what is very good in the eyes of God would not be 
 very good in yours ; content also to receive your 
 discharge, and work and fight no more, sure that 
 God is working and fighting, whether you are in 
 hospital or in the field. 
 
 CHARLES KINGSLEY. 
 
 Toute douleur sincere nous eleve a Dieu. 
 
 LEONARD S. J. SANDEAU. 
 
 Les larmes sont divines : c'est la rosee celeste 
 qui lave nos souillures. 
 
 LEONARD S. J. SANDEAU. 
 
 I worked with patience, which means almost 
 power. E. B. BROWNING. 
 
 Unprovoked suffering, not consequent on con- 
 duct but inflicted to outer seeming capriciously, in 
 the midst of distinct Doing Good. ' How to take 
 1 20
 
 PATIENCE. 
 
 it ? ' Not stoically for that assumes that there 
 is no Purpose in it. 
 
 *#*** 
 
 Accept it as conscious of GOD being concerned 
 in it. 
 
 Such acceptance is heroic ' God will 
 
 thank a man for it.' ARCHBISHOP BENSON. 
 
 121
 
 PEACE OF MIND. 
 
 La paix est le fruit de 1'amour ; car, pour vivre 
 en paix, 51 faut savoir supporter bien des choses. 
 
 Nul n'est parfait, tous ont leurs deTauts ; chaque 
 homme pese sur les autres, et 1'amour seul rend ce 
 poids le"ger. ABB^ LAMENNAIS. 
 
 No thing is more rare at this day than quiet 
 thought. Every man is in a bustle, being bent to 
 do a great deal. We preach, and run from house 
 to house ; we do not pray or meditate. 
 
 J. H. NEWMAN. 
 
 An untiring sense of duty, an active conscious- 
 ness of the perpetual presence of Him who is its 
 author and its law, and a lofty aim beyond the 
 grave these are the best and most efficient parts 
 .... wherewith we should be armed, when with 
 full purpose of heart we address ourselves to the 
 life-long work of self-improvement. 
 
 W. E. GLADSTONE. 
 
 The Gods who haunt 
 The lucid interspace of world and world, 
 Where never creeps a cloud, or moves a wind, 
 Nor sound of human sorrow mounts to mar 
 Their sacred everlasting calm ! and such 
 Not all so fine, nor so divine a calm, 
 Nor such, nor all unlike it, man may gain 
 Letting his own life go. 
 
 LORD TENNYSON. 
 
 122
 
 PEACE OF MIND. 
 
 I will first count my blessings, and for the best 
 and truest beginning of all blessings, I had been 
 taught the perfect meaning of Peace, in thought, 
 act, and word. I never had heard my father's or 
 mother's voice once raised in any question with 
 each other. I had never seen disorder in any 
 household matter. JOHN RUSKIN. 
 
 Peace of mind must come in its own time, as 
 the waters settle themselves into clearness as well 
 as quietness ; you can no more filter your mind 
 into purity than you can compress it into calmness ; 
 you must keep it pure, and throw no stones into 
 it if you would have it quiet. JOHN RUSKIN. 
 
 123
 
 PESSIMISM. 
 
 Summing up, then, we seem to find that we are 
 slowly but demonstrably approaching what we 
 may regard as the age of reason or of a sublimated 
 humanity ; and that this will give us a great deal 
 that we are expecting from it well-ordered poli- 
 ties, security to labour, education, freedom from 
 gross superstitions, improved health and longer life, 
 the destruction of privilege in society and of caprice 
 in family life, better guarantees for the peace of the 
 world, and enhanced regard for life and property 
 when war unfortunately breaks out. It is possible 
 to conceive the administration of the most ad- 
 vanced states so equitable and efficient that no 
 one will even desire seriously to disturb it. On 
 the other hand, it seems reasonable to assume that 
 religion will gradually pass into a recognition of 
 ethical precepts and a graceful habit of morality ; 
 that the mind will occupy itself less and less with 
 the works of genius, and mpre and more with 
 trivial results and ephemeral discussions ; that 
 husband and wife, parents and children will come 
 to mean less to one another ; and that romantic 
 feeling will die out in consequence ; that the old 
 will increase upon the young ; that two great 
 incentives to effort, the desire to use power for 
 noble ends, and the desire to be highly esteemed, 
 will come to promise less to capable men as the 
 field of human energy is crowded ; and generally 
 that the world will be left without the convictions 
 of enthusiasm, without the regenerating influence 
 of the ardour for political reform, and the fervour 
 of pious faith which have quickened men for cen- 
 turies past as nothing else has quickened them, 
 with a passion purifying the soul. 
 
 C. H. PEARSON. 
 124
 
 PLEASURE. 
 
 I ask myself, What is this that, ever since 
 earliest years, thou hast been fretting" and fuming 
 and lamenting and self-tormenting on account of? 
 Say it in a word ; is it not because thou art not 
 Happy? 
 
 ' Es leuchtet mir ein^ I see a glimpse of it, cries 
 he elsewhere : there is in man a Higher than Love 
 of Happiness : he can do without Happiness, and 
 instead thereof find blessedness. Was it not to 
 preach forth this same Higher, that sages and 
 martyrs, the Poet and Priest in all times, have 
 spoken and suffered ; bearing testimony, through 
 life, and through death, of the Godlike that is in 
 man, and how in the Godlike has he only Strength 
 and Freedom ? Which God-inspired Doctrine art 
 thou also honoured to be taught ; oh, Heavens, 
 and broken with manifold merciful Afflictions, even 
 till thou become contrite, and learn it. O, thank 
 thy Destiny for these, thankfully bear what yet 
 remain : thou hast need of them, the self in thee 
 needs to be annihilated. On the roaring billows 
 of Time, thou art not engulfed, but borne aloft 
 into the azure of Eternity. Love not Pleasure, 
 love God. This is the Everlasting Yes, wherein 
 all contradiction is solved, wherein whoso walks 
 and works, it is well with him. 
 
 THOMAS CARLYLE.
 
 REVENGE. 
 
 The best way of revenging thyself is not to 
 become like the wrong-doer. 
 
 MARCUS AURELIUS. 
 
 Revenge .... is a guest that naturally dis- 
 quiets and tortures those who entertain it, with all 
 the perplexities they contrive for others. 
 
 CLARENDON. 
 
 If revenge be, as a certain divine, not greatly to 
 his honour, calls it, the most luscious morsel the 
 devil ever dropped into the mouth of a sinner, it 
 must be allowed at least to cost us often ex- 
 tremely dear ; it is a dainty, if indeed it be one, 
 which we come at with great inquietude, with 
 great difficulty, and with great danger. However 
 pleasant it may be to the palate while we are 
 feeding on it, it is sure to leave a bitter relish 
 behind it ; and so far, indeed, it may be called a 
 luscious morsel that the most greedy appetites are 
 soon glutted, and the most eager longing for it is 
 soon turned into loathing and repentance. I allow 
 that there is something tempting in its outward 
 appearance ; but it is like the beautiful colour of 
 some poisons from which, however they may 
 attract our eyes, a regard to our own welfare 
 commands us to abstain. And this is an absti- 
 nence to which wisdom alone, without any Divine 
 command, has been often found adequate, with 
 instances of which the Greek and Latin authors 
 everywhere abound. HENRY FIELDING. 
 
 126
 
 RICHES. 
 
 Let no riches ever make me forget myself : no 
 poverty make me to forget Thee. 
 
 TTTRTTIWV XAVI no 
 
 JEREMY TAYLOR. 
 
 Qu'aviez-vous fait a Dieu pour etre ainsi pr6- 
 fe"rs au reste des hommes et a tant d'infortunes 
 surtout qui ne se nourrissent que d'un pain de 
 larmes et d'amertume ? Ne sont-ils pas comme 
 vous 1'ouvrage de ses mains et rachet^s de meme 
 prix? N'etes-vous pas sortis de la meme boue? 
 .... Qu'avez-vous au-dessus d'eux devant celui 
 qui ne connait de titres et de distinctions dans ses 
 creatures que les dons de sa gra"ce? Cependant 
 Dieu, leur pere comme le votre, les livre au 
 travail, a la peine, a la misere et a 1'affliction, et 
 il ne reserve pour vous que la joie, le repos, l'6clat 
 et 1'opulence ; Us naissent pour souffrir, pour 
 porter le poids du jour et de la chaleur, pour 
 fournir de leurs peines et de leurs sueurs, a vos 
 plaisirs et a vos profusions ; pour trainer, si j'ose 
 parler ainsi, comme devils animaux, le char de 
 votre grandeur et de votre indolence. Cette dis- 
 tance e'norme que Dieu laisse entre eux et vous 
 a-t-elle jamais dt6 seulement 1'objet de vos r6- 
 flexions, loin de l'6tre de votre reconnaissance. 
 
 BOURDALOUE. 
 
 There are many motives to the appearance of 
 bounty very different from those of true charity, 
 and which, with whatever success they may be 
 imposed upon mankind, will be distinguished at 
 the last day by Him to whom all hearts are open. 
 127
 
 RICHES. 
 
 It is not impossible that men whose chief desire is 
 esteem and applause .... may squander their 
 wealth in such a manner that some part of it may 
 benefit the virtuous or the miserable ; but as the 
 guilt, so the virtue of every action arises from 
 
 design If man in the distribution of his 
 
 favours finds the desire of engaging gratitude or 
 gaining affection to predominate .... he ought 
 to remember that he is not acting upon the proper 
 motives of charity. SAMUEL JOHNSON. 
 
 Acquisitions long enjoyed are with great diffi- 
 culty quitted Men who could willingly 
 
 resign the luxuries and sensual pleasures of a 
 large fortune cannot consent to live without the 
 grandeur and the homage. 
 
 SAMUEL JOHNSON. 
 
 Poverty takes away so many means of doing 
 good, and produces so much inability to resist 
 evil, both natural and moral, that it is by all 
 virtuous means to be avoided. Consider a man 
 whose fortune is very narrow ; whatever be his 
 rank by birth, or whatever his reputation by 
 intellectual excellence, what good can he do ? or 
 what evil can he prevent? That he cannot help 
 the needy is evident ; he has nothing to spare. 
 But perhaps his advice or admonition may be 
 useful. His poverty will destroy his influence : 
 many more can find that he is poor than that he is 
 wise ; and few will reverence the understanding 
 
 that is of so little advantage to its owner 
 
 Of riches it is not necessary to write the praise. 
 Let it, however, be remembered that he who has 
 money to spare has it always in his power to 
 benefit others ; and of such power a good man 
 must always be desirous. SAMUEL JOHNSON. 
 128
 
 RICHES. 
 
 From what I have said concerning the danger 
 of possessing the things which the world admires, 
 we may draw the following rule : use them as far 
 as given with gratitude, but do not go out of the 
 way to seek them. They will not, on the whole, 
 make you happier, and they may make you less 
 religious. 
 
 For us, indeed, who are all the adopted children 
 of God our Saviour, what addition is wanting to 
 complete our happiness? 
 
 Shall we ask for an earthly inheritance who 
 have the fulness of an heavenly one ? It is in this 
 sense that the Gospel of Christ is a leveller of 
 ranks. To the true Christian the world assumes 
 another and more interesting appearance ; it is no 
 longer a stage great and noble, but it is a scene 
 of probation. And the more we realise this view 
 of things, the more will the accidental distinctions 
 of nature or fortune die away. 
 
 J. H. NEWMAN. 
 
 None of these things bring the pleasure which 
 we beforehand suppose they will bring. Watch 
 narrowly the persons who possess them, and you 
 will at length discover the same uneasiness and 
 occasional restlessness which others have ; you 
 will find that there is just a something beyond. 
 The good things you admire please for the most 
 part only while they are new ; now those who have 
 them are accustomed to them, so they care little 
 for them. 
 
 The case of Solomon is still more striking ; his 
 falling away even surpasses our anticipation of 
 what our Saviour calls ' the deceitfulness of 
 riches.' 
 
 Yet this was he who had offered up that most 
 sublime and affecting prayer at the Dedication of 
 129 K
 
 RICHES. 
 
 the Temple, and who on a former occasion, when 
 the Almighty gave him the choice of any blessing 
 he should ask, had preferred an understanding 
 heart to long life and honour and riches. 
 
 J. H. NEWMAN. 
 
 It so far seems clear, that according to the rule 
 of the Gospel, the absence of wealth is as such a 
 more blessed and a more Christian state than the 
 possession of it 
 
 The danger of possessing riches is the carnal 
 security to which they lead ; an object of this 
 world is thus set before us as the aim and end of 
 life. It seems to be the will of Christ that His 
 followers should have no aim or end, pursuit or 
 business, merely of this world. 
 
 A life of money-getting is a life of care. From 
 the first there is a fearful anticipation of loss in 
 various ways to depress and unsettle the mind ; 
 nay, to haunt it until a man finds he can think 
 about nothing else, and is unable to give his mind 
 to religion, from the constant whirl of business in 
 which he is involved. J. H. NEWMAN. 
 
 The consideration the rich possess in all socie- 
 ties is not without meaning or right. It is the 
 approval given by the human understanding to 
 the act of creating value by knowledge and labour. 
 .... Every one must seek to secure his in- 
 dependence, but he need not be rich. 
 
 R. W. EMERSON. 
 
 Great wealth is a great blessing to a man who 
 knows what to do with it, and as for honours, 
 they are inestimable to the honourable. 
 
 LORD BEACONSFIELD. 
 130
 
 RICHES. 
 
 'Ah, you,' she said, 'who are born to such a grace, 
 Be sorry for the unlicensed class, the poor, 
 Reduced to think the best good fortune means 
 That others simply should be kind to them.' 
 
 E. B. BROWNING. 
 
 Proputty, proputty, proputty that's what I 'ears 
 'em saay ; 
 
 But proputty, proputty sticks, an' proputty, pro- 
 putty graws. 
 
 But I knaw'd a Quaaker feller as often 'as towd 
 
 ma this : 
 ' Doant thou marry for munny, but goa wheer 
 
 munny is.' 
 
 Luvv ? what's luvv ? Thou can luvv thy lass as' 
 
 'er munny too, 
 Gentleman burn ! what's gentleman burn ? Is it 
 
 shillins an' pence ? 
 
 Proputty, proputty, ivrything 'ere, an', Sammy, 
 
 I'm blest 
 If it isn't the saame oop yonder. 
 
 Tis'n them as 'as munny as breaks into 'ouses an' 
 
 steals, 
 Them as 'as coats to their backs an' taakes their 
 
 regular meals. 
 
 Noa, but it's them as niver knaws wheer a meal's 
 
 to be 'ad ; 
 Take my word for it, Sammy, the poor in a loomp 
 
 is bad. LORD TENNYSON. 
 
 First, as a general rule, the rich men of every 
 community who make their own money are not 
 the most generally intelligent and cultivated. 
 They have a shrewd talent which secures a for-
 
 RICHES. 
 
 tune, and which keeps them closely at the work of 
 amassing 1 from their youngest years until they are 
 old. They are sturdy men of simple tastes often. 
 Sometimes, though rarely, very generous, but 
 necessarily with an altogether false and exagge- 
 rated idea of the importance of money. 
 
 Then there are the inheritors of wealth. How 
 many of them inherit the valiant genius and hard 
 frugality which built up their fortunes ; how many 
 acknowledge the stern and heavy responsibility of 
 their opportunities ; how many refuse to dream 
 their lives away in a Sybarite luxury ; how many 
 are smitten with the lofty ambition of achieving 
 an enduring name by works of a permanent value ; 
 how many do not dwindle into dainty dilettanti ? 
 
 G. W. CURTIS. 
 
 Certainly there are some possessions in which 
 the conditions of human society oblige men who 
 do not seriously believe in God as Maker and 
 Owner of the universe to admit other rights than 
 their own. This, e.g., is the case with landed 
 property. Landed property, it is often said, has 
 its responsibilities. It cannot be regarded on any 
 theory as simply the possession of the owner to do 
 what he will with ; he holds it, not simply in his 
 own right, but in trust for the nation, in trust for 
 the poor, and his rights over it are traversed by 
 
 serious liabilities Nothing is more certain 
 
 than that the continued security of landed pro- 
 perty in this country depends upon a generous 
 admission of its immense, and, I will add, its 
 natural responsibilities on the part of landowners. 
 
 But, in truth, what we all recognise in the case 
 
 of landed property is morally true of property of 
 
 all kinds. We are not the less trustees because 
 
 we have what we have in more obscure invest- 
 
 132
 
 RICHES. 
 
 ments, in the funds, in foreign funds, in nobody 
 knows what funds ; because nobody knows what 
 we have, and there are no human beings ready to 
 make claims upon us. Whatever we have is given 
 us to hold in trust, given us to administer in the 
 fear of God, and with an eye to His glory ; and 
 the moment we lose sight of this, we begin to 
 waste the goods which are not ours, but His. 
 
 The waste of God's goods by His human 
 stewards is one of the sad mysteries of the moral 
 world. 
 
 The man who spends what he has always upon 
 himself, however decorously and prudently, wastes 
 it. The man who hoards what he has, as if money 
 had a virtue inherent in itself and could be kept by 
 its owner for ever, wastes it. The man who does 
 not make a conscience of consecrating what he 
 has, by giving one-tenth of it, or at least some fixed 
 proportion, to God, wastes it. H. P. LIDDON. 
 
 What shall we say about the Material Prosperity 
 of a Community? Sometimes it is depreciated 
 and defamed. Man's treatment of wealth has 
 been one of the strongest indications of his mental 
 and spiritual condition. 
 
 The getting of wealth and the using of wealth 
 both open the chances for the cultivation of 
 precious qualities. Does not all that suggest 
 what the true issue of it all must be ? Not by 
 abusing money -getting, but by insisting that 
 money-getting must have ends beyond itself. Not 
 by calling wealth wicked, but by calling wicked 
 the selfish, the licentious, the oppressive use of 
 wealth. Not by trying to make all men poor, but 
 by demanding of rich men that they shall be fine, 
 broad, helpful, in proportion to their riches. 
 
 PHILLIPS BROOKS. 
 133
 
 RICHES. 
 
 The most pitiable circumstance attending" the 
 possession of wealth is that no one sympathises 
 with the possessor. SIR WALTER BESANT. 
 
 Laws against luxury have been futile ; but it 
 would be a gain if the moral sentiment of the com- 
 munity could induce people to avoid all sorts of 
 display of individual wealth. There are indeed 
 true worthy pleasures to be got from wisely 
 ordered magnificence ; but they are at their best 
 when free from any taint of personal vanity on the 
 one side and envy on the other ; as they are when 
 they centre round public buildings, public parks, 
 public collections of the fine arts, and public 
 games and amusements. So long as wealth is 
 applied to provide for every family the necessaries 
 of life and culture, and an abundance of the higher 
 forms of enjoyment for collective use, so long the 
 pursuit of wealth is a noble aim ; and the pleasures 
 which it brings are likely to increase with the 
 growth of those higher activities which it is used 
 to promote. 
 
 When the necessaries of life are once provided, 
 every one should seek to increase the beauty of 
 things in his possession rather than their number 
 or their magnificence. ALFRED MARSHALL.
 
 SELF-KNOWLEDGE. 
 
 Hos successus alit ; possunt, quia posse videntur. 
 
 VIRGIL. 
 
 First rule for success .... to take Michael 
 Angelo's course, ' to confide in one's-self, and be 
 something of worth and value.' 
 
 RALPH WALDO EMERSON. 
 
 Self-reverence, self-knowledge, self-control, 
 These three alone lead life to sovereign power, 
 Yet not for power, power of herself 
 Would come uncalled for, but to live by law, 
 Acting the law we live by without fear ; 
 And, because right is right, to follow right 
 Were wisdom in the scorn of consequence ! 
 
 LORD TENNYSON. 
 
 La defiance de soi-meme est le signe du vrai 
 talent. LEONARD S. J. SANDEAU. 
 
 I would echo what Bishop Stanley writes of him- 
 self in his journal. ' My greatest obstacle to 
 success in life has been a want of confidence in 
 myself, under a doubt as to whether I really was 
 possessed of talents on a par with those around 
 me.' MARK PATTISON. 
 
 Can any summary rule for self-improvement be 
 given more than this, every day and every hour to 
 frame yourself with a view to getting over a weak- 
 ness ? How a person does this can only be learnt 
 from experience, not, I think, to be intruded on by 
 others. B. JOWETT. 
 
 135
 
 SELF-KNOWLEDGE. 
 
 Nous ne pouvons progresser qu'au milieu des 
 luttes de la vie, par la connaisance de nous-meme, 
 oil Ton ne peut parvenir que par la comparaison. 
 
 TOLSTOI. 
 
 Don't question your conscience so much it will 
 get out of tune like a strummed piano. Keep it 
 for great occasions. Don't try so much to form 
 your character ; it's like trying to pull open a 
 rosebud. Live as you like best, and your character 
 will form itself. 
 
 I am absorbed in myself : I look at life too much 
 as a doctor's prescription. HENRY JAMES. 
 
 136
 
 SHYNESS. 
 
 How curious that difficulty of talking to others 
 is to which you refer. I feel it constantly partly 
 a kind of sensitiveness, or the fear of not meeting 
 with a response, or of some superior quickness of 
 knowledge in the person with whom we are talk- 
 ing. For some reason or other, nothing comes 
 into our minds to say no pleasant nonsense, or 
 more solid fact of interest or only comes into our 
 minds a minute too late. It is a sad trouble so 
 much pleasure lost such a bad impression created, 
 such a humiliation to oneself. This is what I used 
 to feel when I was young ; now I fear that I have 
 not much more elasticity or pleasure in conversa- 
 tion at a dinner-table than I used to have ; but I 
 know it does not signify much ; if you are kind 
 and listen to others, people are not dissatisfied, 
 and you must rely on other things for any influence 
 which you exercise in the world. 
 
 JOWETT. 
 
 137
 
 SILENCE. 
 
 The first bringer of unwelcome news 
 Hath but a losing- office ; and his tongue 
 Sounds ever after as a sullen bell, 
 Remember'd knolling a departing friend. 
 
 SHAKESPEARE. 
 
 The silence often of pure innocence 
 Persuades, when speaking fails. 
 
 SHAKESPEARE. 
 
 Out of the silence, yet, I pick'd a welcome ; 
 And in the modesty of fearful duty 
 I read as much, as from the rattling tongue 
 Of saucy and audacious eloquence. 
 
 SHAKESPEARE. 
 
 O, my Antonio, I do know of these, 
 That therefore only are reputed wise, 
 For saying nothing. SHAKESPEARE. 
 
 All Puritanism has grown inarticulate ; its fer- 
 vent preachings, prayings, pamphleteerings are 
 sunk in one indiscriminate moaning hum, mourn- 
 ful as the voice of subterranean winds. So much 
 falls silent ; human speech, unless by rare chance 
 it touch on the ' Eternal Melodies,' and harmonise 
 with them, .... sinks all silent. The fashion 
 of this world passeth away. 
 
 Cromwell's words and still more his silences 
 and unconscious instincts, when you have spelt 
 and lovingly deciphered these also out of his 
 words will in several ways reward the study of 
 an earnest man. THOMAS CARLYLE. 
 
 138
 
 SILENCE. 
 
 Speech is too often not, as the Frenchman 
 defined it, the art of concealing thought, but of 
 quite stifling and suspending thought, so that 
 there is none to conceal. Speech, too, is great, 
 but not the greatest. As the Swiss inscription 
 says: ' Sprechen ist silbern, Schweigen ist golden' 
 ('Speech is silvern, Silence is golden'), or, as I 
 might rather express it, ' Speech is of Time, 
 Silence is of Eternity.' Bees will not work ex- 
 cept in darkness ; Thought will not work except 
 in Silence ; neither will Virtue work except in 
 Secrecy : ' Let not thy left hand know what thy 
 right hand doeth.' THOMAS CARLYLE. 
 
 There is no Silence like the Speech you cannot 
 listen to without danger of locked-jaw. 
 
 THOMAS CARLYLE. 
 
 ' C'est un homme admirable il se tait en sept 
 langues.' 
 
 Lord Acton tells me he first heard this don mot 
 in 1855, related of Immanuel Bekker the philolo- 
 gist. GEORGE ELIOT. 
 
 Their talk was for the most part frivolous, and 
 their thoughts ephemeral ; but again they were, 
 with her at least, suddenly and deeply serious. 
 Till then all things seemed to have been held in 
 arrest, and impressions, ideas, feelings, fears, 
 desires, released themselves simultaneously, and 
 sought expression with a rush thai defied co- 
 herence. 
 
 ' Oh, why do we try to talk ?' she asked at last. 
 ' The more we say the more we leave unsaid. 
 Let us keep still awhile.' 
 
 W. D. HOWELLS. 
 
 139
 
 SINCERITY. 
 
 When love begins to sicken and decay, 
 It useth an enforced ceremony. 
 There are no tricks in plain and simple faith. 
 
 SHAKESPEARE. 
 
 Hier bin ich Mensch, hier darf ich's sein. 
 
 GOETHE. 
 
 If, indeed, our intercourse with each other were 
 constantly penetrated by the recollection of what 
 we really are, and of the respect which is due to 
 the sanctities of the soul's life, how different would 
 it be ! Not necessarily less bright and genial, but 
 certainly more earnest, more thorough, more full 
 of meaning. As it is, we too often retain the 
 forms of Christian courtesy while we have lost the 
 sense of their power. H. P. LIDDON. 
 
 140
 
 SLANDER. 
 
 Fama, malum qua non aliud velocius ullum : 
 Mobilitate viget viresque adquirit eundo, 
 Parva metu primo, mox sese adtollit in auras 
 Ingrediturque solo, et caput inter nubila condit. 
 Illam Terra parens, ira irritata deorum, 
 Extremam, ut perhibent, Coeo Enceladoque 
 
 sororem 
 
 Progenuit pedibus celerem et pernicibus alis, 
 Monstrum horrendum ingens, cui, quot sunt cor- 
 
 pore plumae, 
 
 Tot vigiles oculi subter, mirabile dictu, 
 Tot linguae, totidem ora sonant, tot surrigit aures. 
 Nocte volat coeli medio terrffique per umbram, 
 Stridens, nee dulci declinat lumina somno ; 
 Luce sedet custos aut summi culmine tecti, 
 Turribus aut altis, et magnas territat urbes, 
 Tarn ficti pravique tenax quam nuntia veri. 
 
 VIRGIL. 
 
 It is utterly impossible to attempt, in public life, 
 to overtake calumny even when a man holds a 
 substantial position with a right of self-defence. 
 All that can be done is to expel from the memory, 
 or at least from the recollection, the fact that such 
 censures are published. Or, if the remembrance 
 of them will force itself on the mind, to remember 
 also how utterly insignificant to society at large, 
 with very few exceptions, each component mem- 
 ber of society is. SIR J. STEPHEN. 
 141
 
 SLANDER. 
 
 Lies upon this side, lies upon that side, truthless 
 
 violence mourn'd by the wise, 
 Thousands of voices drowning his own in a popular 
 
 torrent of lies upon lies. 
 
 LORD TENNYSON. 
 
 This huckster put down war ! Can he tell 
 Whether war be a cause or a consequence ? 
 Put down the passions that make earth Hell ! 
 Down with ambition, avarice, pride, 
 Jealously, down ! cut from off the mind 
 The bitter springs of anger and fear ; 
 Down, too, down at your fireside, 
 With the evil tongue and the evil ear, 
 For each is at war with mankind. 
 
 LORD TENNYSON. 
 
 It is a venerable fact that, if a man or woman 
 makes a practice of, and takes a delight in be- 
 lieving and spreading evil of people indifferent to 
 him or her, he or she will end in believing evil of 
 
 folk very near and dear It is another aged 
 
 fact that, in life as well as racing, all the worst 
 accidents happen at little ditches and cut-down 
 fences. RUDYARD KIPLING. 
 
 142
 
 SOCIETY, 
 
 Not only is the Church no longer opposed to 
 society, but we find a difficulty in drawing- the line 
 between them. It seems impossible to conceive 
 three things more opposite at first sight to the 
 Sermon on the Mount, than war, law, and trade ; 
 yet Christian Society has long since made up its 
 mind about them, and we all accept them. 
 
 It has naturalised and adopted in the boldest 
 way, art, literature, and science. We educate by 
 the classics and are not afraid of Shakespeare. 
 
 In all ages there have been rich men furnished 
 with ability, busy men occupied in the deepest way 
 with the things of this life, to whom Christ's 
 words have been no unmeaning message students, 
 lawyers, merchants, consumed with the desire of 
 doing good ; soldiers filled with the love of their 
 neighbour ; ' men,' as we call them, ' of the 
 world ' following all that is pure and noble in the 
 fear and love of God ; of whom if we cannot say 
 that they are men in earnest to follow in the steps 
 of Jesus Christ, it is difficult to know of whom we 
 can say so. R. W. CHURCH. 
 
 There is a good deal of magnetism in society. 
 How great is the difference made by the absence 
 or presence of a single person ! The kindly recep- 
 tive power, the readiness to attend to anything 
 which is said by a person who says nothing, has a 
 great effect. 
 
 great effect. 
 
 A party is a whole, a work of art. 
 
 B. JOWETT.
 
 SOCIETY. 
 
 He asked me how we liked London. I said we 
 found London society spoiled by its dimensions, by 
 the multiplicity of people and engagements. 
 
 ' The failure of London Society,' he said, ' is due 
 to the loss of the art of conversation. No one 
 can talk now-a-days, or no one will.' 
 
 B. JOWETT. 
 
 The ' Best Society ' is that in which the virtues 
 are the most shining, which is the most charitable, 
 forgiving, long-suffering, modest, and innocent. 
 The ' Best Society ' is, by its very name, that in 
 which there is the least hypocrisy and insincerity 
 of all kinds, which recoils from, and blasts, arti- 
 ficiality, which is anxious to be all that it is 
 possible to be. 
 
 That is the ' Best Society ' which comprises the 
 best men and women. 
 
 The very best sermon ever preached upon 
 society, within our knowledge, is 'Vanity Fair.' 
 .... We are very much pained, of course, that 
 any author should take such dreary views of human 
 
 nature What are the prospects of any 
 
 society of which that tale is the true history ? 
 
 G. W. CURTIS. 
 
 144
 
 SOLITUDE. 
 
 For solitude sometimes is best society, 
 And short retirement urges sweet return. 
 
 JOHN MILTON. 
 
 Die schlechteste Gesellschaft lasst dich fiihlen, 
 Dass du ein Mensch mit Menschen bist. 
 
 The meanest fellowship will give the feeling, 
 That in the midst of men thou art a man. 
 
 GOETHE. 
 
 To sit on rocks, to muse o'er flood and fell, 
 To slowly trace the forest's shady scene, 
 Where things that own not man's dominion 
 
 dwell, 
 
 And mortal foot hath ne'er or rarely been ; 
 To climb the trackless mountain all unseen, 
 With the wild flock that never needs a fold ; 
 Alone o'er steeps and foaming falls to lean, 
 This is not solitude ; 'tis but to hold 
 Converse with Nature's charms, and view her 
 
 stores unroll'd. 
 
 But midst the crowd, the hum, the shock of men, 
 To hear, to see, to feel, and to possess, 
 And roam along, the world's tired denizen, 
 With none who bless us, none whom we can 
 
 bless ; 
 
 Minions of splendour shrinking from distress ! 
 None that, with kindred consciousness endued, 
 If we were not, would seem to smile the less 
 Of all that flatter'd, follow'd, sought, and sued ; 
 This is to be alone ; this, this is solitude. 
 
 BYRON.
 
 SOLITUDE. 
 
 La solitude avec Dieu, c'est la jouissance sans 
 distraction de 1'infini, c'est la conversation sans 
 te"moin avec ce qu'on adore. 
 
 Que faut-il, 6 mon Dieu, pour nous rendre ta foi ? 
 Un jour dans le silence e'coule' devant toi, 
 Regarder et sentir, et respirer et vivre ; 
 Vivre, non de ce bruit dont 1'orgueil nous nivre ; 
 Mais de ce pain du jour qui nourrit sobrement, 
 De travail, de priere et de contentement ; 
 Se laisser emporter par le flux des journeys 
 Vers cette grande mer ou roulent nos ann^es, 
 Comme sur I'Oce'an la vague au doux roulis, 
 Ber^ant du jour au soir une algue dans ses plis, 
 Porte et couche a la fin au sable de la rive 
 Ce qui n'a point de rame, et que pourtant arrive : 
 Notre ame ainsi vers Dieu gravite dans son cours. 
 
 Mon cceur, a ce re" veil du jour que Dieu renvoie, 
 Vers un ciel qui sourit s'^leve sur la joie, 
 Et deces dons nouveaux rendant grace au Seigneur, 
 Murmure en s'eVeillant son hymne inte"rieur ; 
 Demande un jour de paix, de bonheur, d'innocence, 
 Un jour qui pese entier dans la sainte balance, 
 Quand la main qui les pese a ses poids infinis 
 Retranchera du temps ceux qu'il n'a pas bdnis ! 
 
 LAMARTINE. 
 
 Concert fires people to a certain energy of 
 performance they can rarely reach alone. Here 
 
 is the use of Society The one event which 
 
 never loses its romance is the encounter with 
 
 superior persons on terms allowing the happiest 
 
 146
 
 SOLITUDE. 
 
 intercourse. The capital defect of cold, arid 
 natures is the want of animal spirits. 
 
 RALPH WALDO EMERSON. 
 
 Le bonheur a besoin de recueillement, et comme 
 la douleur, est ami de la solitude. 
 
 LEONARD S. J. SANDEAU.
 
 SUSPICION. 
 
 Rumour is a pipe 
 
 Blown by surmises, jealousies, conjectures ; 
 And of so easy and so plain a stop, 
 That the blunt monster with uncounted heads, 
 The still-discordant multitude, 
 Can play upon it. SHAKESPEARE. 
 
 Suspicion .... this, indeed, is the great optic 
 glass, helping us to discern plainly almost all that 
 passes in the minds of others, without some use 
 of which nothing is more purblind than human 
 nature. HENRY FIELDING. 
 
 It is better to suffer wrong than to do it, and 
 happier to be sometimes cheated than not to trust. 
 
 SAMUEL JOHNSON. 
 
 Thy moother 'ed bean a-naggin" about the gell o' 
 
 the farm, 
 She offens 'ud spy summat wrong when there 
 
 warn't not a mossel o' harm. 
 
 LORD TENNYSON. 
 
 148
 
 SYMPATHY. 
 
 .... Cette aumone de cceur, une larme a ses 
 larmes. LAMARTINE. 
 
 Sunt hie etiam sua praemia laudi ; 
 Sunt lacrimse rerum et mentem mortalia tangunt. 
 
 VIRGIL. 
 
 Haud ignara mali miseris succurrere disco. 
 
 VIRGIL. 
 
 Patience, unmoved, no marvel though she pause, 
 They can be meek that have no other cause. 
 A wretched soul, bruised with adversity, 
 We bid be quiet when we hear it cry ; 
 But were we burden'd with like weight of pain, 
 As much, or more, we should ourselves complain. 
 
 SHAKESPEARE. 
 
 For, brother, men 
 
 Can counsel, and speak comfort to that grief 
 Which they themselves not feel ; but, tasting it, 
 Their counsel turns to passion, which before 
 Would give perceptial medicine to rage, 
 Flatter strong madness in a silken thread, 
 Charm ache with air, and agony with words. 
 No, no ; 'tis all men's office to speak patience 
 To those that wring under the load of sorrow ; 
 But no man's virtue, nor sufficiency, 
 149
 
 SYMPATHY. 
 
 To be so moral, when he shall endure 
 The like himself. 
 
 SHAKESPEARE. 
 
 Rise, let us no more contend nor blame 
 
 Each other, blamed enough elsewhere ; but strive 
 
 In offices of love how we may lighten 
 
 Each other's burden in our share of woe. 
 
 JOHN MILTON. 
 
 Teach me to feel another's woe, 
 
 To hide the fault I see ; 
 That mercy I to others show 
 
 That mercy show to me. 
 
 ALEXANDER POPE. 
 
 He scorn'd his own, who felt another's woe. 
 
 THOMAS CAMPBELL. 
 
 Le travail est partout et la souffrance partout ; 
 seulement il y a des travaux ste"riles et des travaux 
 fe'conds, des souffrances infdmes et des souffrances 
 glorieuses. ABBE LAMENNAIS. 
 
 With other eyes, too, could I look upon my 
 fellow-men with an infinite love, with an infinite 
 pity ; poor, wandering, wayward man. Art thou 
 not tired and beaten with stripes, even as I am? 
 Oh, my brother, my brother, why cannot I shelter 
 you in my bosom and wipe away all tears from 
 thy eyes ? Truly the din of many-voiced life, 
 which, in this solitude, with the mind's organ, I 
 could hear, was no longer a maddening discord, 
 but a melting one ; like inarticulate cries and 
 sobbings of a dumb creature, which in the ears of 
 Heaven are prayers. The poor earth, with her 
 poor joys, was now my needy mother, not my cruel
 
 SYMPATHY. 
 
 step-dame. Man with his so mad wants and so 
 mean endeavours had become the dearer to me, 
 and even for his sufferings and his sins I now first 
 named him brother. Thus was I standing in the 
 porch of that ' Sanctuary of Sorrow ; ' by strange, 
 steep ways had I, too, been guided hither, and ere 
 long its sacred gates would open, and the ' Divine 
 Depth of Sorrow ' lie disclosed to me. 
 
 THOMAS CARLYLE. 
 
 We all suffer for each other, and gain by each 
 other's sufferings ; for man never stands alone 
 here, though he will stand by himself one day 
 hereafter ; but here he is a social being, and goes 
 forward to his long home as one of a large 
 company. J. H. NEWMAN. 
 
 Being observed, 
 
 When observation is not sympathy, 
 Is just being tortured. 
 
 E. B. BROWNING. 
 Edith, 
 
 So lowly-lovely and so loving, 
 Queenly responsive when the loyal hand 
 Rose from the clay it work'd in as she past, 
 Not sowing hedgerow texts and passing by, 
 Nor dealing goodly counsel from a height 
 That makes the lowest hate it, but a voice 
 Of comfort and an open hand of help ; 
 A splendid presence flattering the poor roofs 
 Revered as theirs, but kindlier than themselves 
 To ailing wife or wailing infancy, 
 Or old bed-ridden palsy was adored. 
 
 LORD TENNYSON. 
 
 In the midst of friends, home, and kind parents, 
 she was alone. To how many people can any one
 
 SYMPATHY. 
 
 tell all ? Who will be open where there is no 
 sympathy, or has call to speak to those who never 
 can understand ? W. M. THACKERAY. 
 
 The most trifling act which is marked by useful- 
 ness to others is nobler in God's sight than the 
 most brilliant accomplishment of genius. 
 
 F. W. ROBERTSON. 
 
 ' Sir,' I answered, ' a wanderer's repose or a 
 sinner's reformation should never depend on a 
 fellow-creature. Men and women die, philosophers 
 falter in wisdom, and Christians in goodness. If 
 any one you know has suffered and erred, let him 
 look higher than his equals for strength to amend, 
 and solace to heal.' 
 
 But the instrument, the instrument ! God, 
 Who does the work, ordains the instrument. 
 
 Presentiments are strange things, and so are 
 sympathies, and so are signs, and the three com- 
 bined make one mystery to which humanity has 
 not yet found the key. 
 
 There is no happiness like that of being loved 
 by your fellow-creatures, and feeling that your 
 presence is an addition to their comfort. 
 
 CHARLOTTE BRONTE. 
 
 Men can hardly say that the religion of Christ 
 has failed until they have practised it a little more. 
 Are we, I will not say, taking up the cross and 
 following Christ, for that may be a thought 
 beyond the present age ; but are we doing much 
 for any one but ourselves ? Can we wonder that 
 Christianity should be hollow and conventional ? 
 The evil that we complain of is within us. 
 
 B. JOWETT. 
 152
 
 SYMPATHY. 
 
 We must lower the pitch of our feelings about 
 ourselves until we bring them down to such a 
 point that active men can feel with us ; and we 
 must raise the pitch of our feelings about others 
 until in some degree they keep time and tune 
 with the feelings of the sufferers. This is the 
 law of sympathy, the meeting-point of the love 
 of self and the love of our neighbour, out of 
 which flow all the gentler virtues. Such is the 
 famous theory first put forward by Dr. Adam 
 Smith in the year 1775. 
 
 Which of us, if he interrogates his own breast, 
 is conscious that when he sorrows for another he 
 is fearing or imagining a similar sorrow affecting 
 himself? Which of us really sorrows for the mis- 
 fortunes of another, as if they were his own? 
 Sympathy, though one of the most universally 
 diffused, is not one of the strongest elements of 
 human nature ; ambition in greater minds, 
 jealousy in lesser ones, are often more in- 
 fluential. 
 
 Sympathy is liable to abuse, and it may even 
 degenerate into weakness. There may be too 
 much craving for it, and too much readiness to 
 impart it. Respecting the first, let us remember 
 that we have each of us to make our own lives, 
 and that another cannot do for us what we ought 
 to be doing for ourselves. 
 
 Respecting human feelings generally, I think 
 that we may lay down this law, that in proportion 
 as they are exerted on higher objects, they may 
 safely be allowed to grow more and more intense ; 
 there can be no danger in our loving God too 
 much, if we only understand His true nature, nor 
 any possibility of abuse in devoting our lives for 
 the good of man, if we only know the means by 
 which that good is to be attained. 
 153
 
 SYMPATHY. 
 
 But with our attempting to pierce into the 
 unseen world, may we not find nearer home, quite 
 at our doors, living images far more peaceful and 
 touching of the kingdom of heaven ? There is the 
 sympathy of two poor and aged persons, who 
 have nothing else to live for but each other ; there 
 is the sympathy of two friends engaged in some 
 common work for the good of mankind. If a man 
 would have this idea of divine or Christian sym- 
 pathy concentrated in one living image, let him 
 turn to the Epistles of St. Paul. 
 
 B. JOWETT. 
 
 It is the individual with whom we sympathise, 
 and the general of which we recognise the irre- 
 sistible power. The truth of this test will be seen 
 by applying it to the greatest tragedies. The 
 collision of Greek tragedy is often that between 
 hereditary entailed Nemesis and the peculiar in- 
 dividual lot, awakening our sympathy for the par- 
 ticular man or woman whom the Nemesis is 
 shown to grasp with terrific force. 
 
 GEORGE ELIOT. 
 
 I think the highest and best thing is rather to 
 suffer with real suffering than to be happy in the 
 imagination of an unreal good. 
 
 How little we thought of people's goodness 
 towards us when we were children. It takes a 
 good deal of experience to tell one the rarity of a 
 thoroughly disinterested kindness. 
 
 GEORGE ELIOT. 
 
 Humanity is erroneously counted among com- 
 monplace virtues. If it deserved such a place, 
 there would be less urgent need than, alas ! there 
 is for its daily exercise among us. In its pale 
 154
 
 SYMPATHY. 
 
 shape of kindly sentiment and bland pity it is 
 common enough, and is always the portion of the 
 cultivated. But humanity armed, aggressive, and 
 alert, never slumbering and never wearying, 
 moving like ancient hero over the land to slay 
 monsters, is the rarest of virtues. 
 
 JOHN MORLEV. 
 
 And if in thy life on earth, 
 
 In the chamber or by the hearth, 
 
 'Mid the crowded city's tide, 
 
 Or high on the lone hill-side ; 
 
 Thou canst cause a thought of peace, 
 
 Or an aching thought to cease, 
 
 Or a gleam of joy to burst 
 
 On a soul in sadness nurst ; 
 
 Spare not thy hand, my child ; 
 
 Though the gladdened should never know 
 
 The well-spring amid the wild, 
 
 Whence the waters of blessing flow. 
 
 GEORGE MACDONALD. 
 
 The servant of the hour in sympathy with the 
 day, the place, the business, the party, the circles 
 of society in which it stands, but not in blind 
 subserviency to it ; ready to protest, and having 
 a recognised right to protest because of an un- 
 doubted sympathy and love, always bringing in 
 new elements and forms of nobleness out of the 
 fields of history, and up from the depths of its 
 own nature is not this the character of the man 
 of his own age, the man of his own class, who 
 makes the whole world and all time more rich ? 
 The timely and yet universal man whom it may 
 well stir the ambition of any young man to 
 become ? 
 
 There must come a sympathy between the men 
 155
 
 SYMPATHY. 
 
 i 
 
 whose work it is to lay the hard foundations of 
 life, and the other men whose hands are bidden to 
 carry up the loftiest pinnacles and spires into the 
 sky. 
 
 PHILLIPS BROOKS. 
 
 There is no need to dwell upon the exquisite 
 service of Christ's years of work : their self- 
 surrender is known. I mention only as less dwelt 
 on, the manifold sympathy with different charac- 
 ters which could only arise out of His having- lost 
 His own being- for the time in that of the person 
 to whom He spoke, the intense patience with 
 littleness, and interruption, and misunderstanding. 
 
 And what was the result one result of this, at 
 least ? That no personality is so unique as His ; 
 no one figure in history stands out so accentuated, 
 so distinct. 
 
 Or again, has it not been when in intense love 
 you have merged your being in that of another, 
 when another is the life of your life, when self is 
 drowned in the sea of feeling ? Was it not then 
 that the meaning of Being became known to you, 
 that you felt yourself a Person, but felt it some- 
 how in another ? Was it not then that life, even 
 in its meanest details, became not only worthy, 
 but exquisite, that you were somehow admitted 
 into the secret of that correlation of things in 
 which everything is great, that Nature spoke to 
 you as an intimate friend, that God drew nearer, 
 that the soul of the universe seemed to pulsate in 
 harmony with yours, that the dread and weight of 
 eternity were lifted off, because you were yourself 
 dwelling in eternity ? Isolation had perished, and 
 out of its ruins rose individuality. You lost and 
 found yourself. 
 
 STOPFORD BROOKE. 
 156
 
 SYMPATHY. 
 
 Presque toutes montraient cette charite^ cet 
 incroyable bonheur de la gueVison des autres. 
 Elles taient rarement jalouses, elles c^daient a 
 une sorte d'e"pidmie heureuse, a 1'espoir con- 
 tagieux d'etre gurries, le lendemain, si la sainte 
 Vierge le voulait. II ne fallait pas la m^contenter, 
 se montrer trop impatiente ; car elle avait sure- 
 ment son ide"e, elle savait pourquoi elle com- 
 mengait par celle-ci plutot que par celle-la. Aussi 
 les malades les plus gravement atteintes priaient- 
 elles pour leurs voisines, dans cette fraternit de 
 la souffrance et de 1'espoir. Chaque miracle 
 nouveau 6tait un gage du miracle prochain. Leur 
 foi renaissait toujours, in^branlable. On racontait 
 1'histoire d'une fille de ferme, paralytique, qui avait 
 march6, a la Grotte, avec une force de volontd 
 extraordinaire ; puis, a 1'hopital, elle s'^tait fait 
 redescendre, voulant retourner aux pieds de Notre- 
 Dame de Lourdes ; mais, des la moitie^ du chemin, 
 elle avait chancel^, haletante, livide ; et, rap- 
 porte"e sur un brancard, elle 6tait morte, gueVie, 
 disaient des voisines de salle. Chacune son tour, 
 la sainte Vierge n'oubliait aucune de ses filles 
 aime"es, a moins que son dessein ne fut d'octroyer 
 le paradis a une 61ue, tout de suite. 
 
 EMILE ZOLA. 
 
 Those who say that it is impossible to raise up 
 men and women ready to sacrifice all they possess, 
 and, if need be, to lay down their lives in any great 
 cause that appeals to their higher nature, should 
 spare a little time to watch the recruiting of the 
 Salvation Army for the Indian Mission field. The 
 delicate dressmaker and the sturdy puddler, the 
 young people raised in the densest layer of English 
 commonplace, under the stimulus of an appeal to 
 the instincts of self-sacrifice and of their duty to
 
 SYMPATHY. 
 
 their brethren, abandon home, friends, kindred, 
 and go forth to walk bare-foot through India at a 
 beggar's pittance until they can pick up sufficient 
 words of the unfamiliar tongue to deliver to these 
 dusky strangers the message of their Gospel. 
 Certain disease awaits them, cruel privations, 
 and probably an early death. But they shrink 
 not. 
 
 A new Catholicity has dawned upon the world. 
 All religions are now recognised as essentially 
 divine. They represent the different angles at 
 which man looks at God. All have something to 
 teach us how to make the common man more 
 like God. The true religion is that which makes 
 men most like Christ. And what is the ideal 
 which Christ translated into a realised life ? For 
 practical purposes this : To take trouble to do 
 good to others. A simple formula, but the rudi- 
 mentary and essential truth of the whole Christian 
 religion. To take trouble is to sacrifice time. All 
 time is a portion of life 
 
 Each day's duties at home or at work, every 
 friend whom you love, every acquaintance which 
 you form, every occasion where a duty confronts 
 you, and every opportunity where you can manifest 
 love by word or deed or look there and then you 
 can be a Christ. If you are selfish and unloving, 
 then instead of being God's Messiah to your fellow- 
 men, you are shutting out God from a portion of 
 His own world. 
 
 Whenever you give up yourself your time, 
 which is a part of your life : your thought, which 
 is a part of your mind : your love, which is a 
 part of your soul to serve others, you are, so 
 far as that sacrifice goes, manifesting God's Love 
 to man. For God is love, and His service is 
 sacrifice of self in helping others. 
 158
 
 SYMPATHY. 
 
 His commandment is exceeding broad, it applies 
 especially to a great field of human service, with 
 which many imagine religion has nothing to do. 
 A religion which has nothing to do with any human 
 effort is not religion. For religion is the life of 
 man going out of himself to unite itself to the life 
 of other men so that they may all be one in Love, 
 which is God. W. T. STEAD. 
 
 How strange that you and I and he should 
 have been so mixed together in this queer life. 
 Now I seem to regret nothing I hope everything. 
 One more little testimony let me bear ! the last. 
 We disappear one by one into the dark but 
 each may throw his comrades a token before he 
 goes. You have been in much trouble of mind 
 and spirit I have seen it. Take my poor witness. 
 There is one clue, one only goodness the sur- 
 rendered will. Everything is there all faith all 
 religion all hope for rich or poor. Whether we 
 feel our way through consciously to the Will that 
 asks our will, matters little. 
 
 MRS. HUMPHRY WARD. 
 
 What had worked in her? What was at the 
 root of this vehemence of moral reaction, this 
 haunting fear of losing for ever the best in life 
 self-respect, the comradeship of the good, com- 
 munion with things noble and unsustained which 
 had conquered at last the mere woman, the weak- 
 ness of vanity and of sex ? She hardly knew. 
 Only there was in her a sort of vague thankfulness 
 for her daily -work. It did not seem to be possible 
 to see one's own life solely under the aspects of 
 selfish desire while hands and mind were busy with 
 the piteous realities of sickness and of death. 
 From every act of service from every contact 
 159
 
 SYMPATHY. 
 
 with the patience and simplicity of the poor 
 something had spoken to her, that divine ineffable 
 something for ever ' set in the world,' like beauty, 
 like charm, for the winning of men to itself. 
 ' Follow truth ! ' it said to her in faint mysterious 
 breathings ' the truth of your own heart. The 
 sorrow to which it will lead you is the only joy that 
 remains to you.' MRS. HUMPHRY WARD, 
 
 Christianity begins with the poor and division 
 of goods it becomes the great bulwark of property 
 and the feudal state. The Crusaders they set out 
 to recover the tomb of the Lord ! what they did 
 was to increase trade and knowledge. And so 
 with Socialism. It talks of a new order what it 
 will do is to help to make the old sound ! 
 
 And character soul can only be got by self- 
 surrender ; and self-surrender comes not of know- 
 ledge but of love. 
 
 A number of thoughts and phrases, hitherto of 
 little meaning to her, floated into her mind sank 
 and pressed there. That strange word ' grace ' 
 for instance ! 
 
 A year ago it would not have smitten or troubled 
 her 
 
 But nobody could live in hospital nobody could 
 go among the poor nobody could share the 
 thoughts and hopes of people like Edward Hallin 
 and his sister, without understanding that it is 
 still here in the world this ' grace ' that ' sus- 
 taineth ' however variously interpreted still living 
 and working, as it worked of old, among the little 
 Galilean towns, in Jerusalem, in Corinth. To 
 Edward Hallin it did not mean the same, perhaps, 
 as it meant to the hard-working clergymen she 
 knew or to Mrs. Jervis. But to all it meant the 
 motive power of life something subduing, trans- 
 it
 
 SYMPATHY. 
 
 forming, delivering something that to-night she 
 envied with a passion and yearning that amazed 
 herself. MRS. HUMPHRY WARD. 
 
 Question not, but live and labour 
 
 Till yon goal be won, 
 Helping every feeble neighbour, 
 
 Seeking help from none ; 
 Life is mostly froth and bubble, 
 Two things stand like stone 
 KINDNESS in another's trouble, 
 COURAGE in your own. 
 
 ADAM LINDSAY GORDON. 
 
 Weel, a' we can dae noo, Weelum, gin we 
 haena mickle brichtness in oor ain hames, is tae 
 keep the licht frae gaein' oot in anither hoose. 
 
 IAN MACLAREN. 
 
 161
 
 THRIFT. 
 
 This is flat poverty, 
 
 For he that needs five thousand pounds to live 
 Is full as poor as he that needs but five. 
 
 The way to make thy son rich is to fill 
 
 His mind with rest, before his trunk with riches. 
 
 Be thrifty, but not covetous ; therefore give 
 
 Thy need, thine honour, and thy friend his due. 
 Never was scraper brave man. Get to live ; 
 Then live, and use it : else, it is not true 
 That thou hast gotten. Surely use alone 
 Makes money not a contemptible stone. 
 
 GEORGE HERBERT. 
 
 162
 
 TOADYISM. 
 
 Through tatter'd clothes small vices do appear ; 
 Robes and furr'd gowns hide all. Plate sin with 
 
 gold, 
 
 And the strong lance of justice hurtless breaks : 
 Arm it with rags, a pigmy's straw doth pierce it. 
 
 SHAKESPEARE. 
 
 Great men may jest with saints : 'tis wit in them ; 
 But in the less, foul profanation. 
 That in the captain's but a choleric word, 
 Which in the soldier is flat blasphemy. 
 
 SHAKESPEARE. 
 
 Every great man, of whatever kind be his great- 
 ness, has among his friends those who' officiously 
 or insidiously quicken his attention to offences, 
 heighten his disgust, and stimulate his resentment. 
 
 SAMUEL JOHNSON. 
 
 163
 
 TRUTH. 
 
 Truth has been rightly named the daughter of 
 Time. BACON. 
 
 Nor number nor example with him wrought 
 
 To swerve from truth, or change his constant mind, 
 
 Though single. JOHN MILTON. 
 
 Truth the soft robe of mild persuasion wears : 
 
 Thou to assenting reason giv'st again 
 
 Her own enlighten'd thoughts ; call'd from the 
 
 heart, 
 
 The obedient passions on thy voice attend ; 
 And even reluctant party feels" a while 
 Thy gracious power as through the varied maze 
 Of eloquence, now smooth, now quick, now strong, 
 Profound and clear, you roll the copious flood. 
 
 THOMSON. 
 
 La realit^ seule est fconde : il ne s'agit que 
 de savoir la comprendre et 1'aimer. 
 
 LEONARD S. SANDEAU. 
 
 Many loved Truth, and lavished life's best oil 
 
 Amid the dust of books to find her. 
 Those love her best who to themselves are true, 
 And what they dare to dream of dare to do. 
 They followed her and found her 
 Where all may hope to find, 
 Not in the ashes of the burnt-out mind, 
 But beautiful, with danger's sweetness round her ; 
 164
 
 TRUTH. 
 
 Where faith made whole with deed 
 Breathes its awakening" breath 
 Into lifeless creed, 
 They saw her plumed and mailed, 
 With sweet stern face unveiled, 
 And all-repaying eyes, look proud on them in 
 death. J. R. LOWELL. 
 
 The truth is so hard to be certain of you 
 
 know goodness as soon as you see it. 
 
 W. D. HOWELLS. 
 
 165
 
 VANITY. 
 
 If a man be exalted by reason of any excellence 
 in his soul, he may please to remember that all 
 souls are equal and their differing" operations are 
 because their instrument is in better tune, their 
 body is more healthful or better tempered ; which 
 is no more praise to him than it is that he was 
 born in Italy. JEREMY TAYLOR. 
 
 Non, apres ce que nous venons de voir, la sant 
 n'est qu'un nom, la vie n'est qu'un songe, la gloire 
 n'est qu'une apparence, les graces et les plaisirs ne 
 sont qu'un dangereux amusement ; tout est vain 
 en nous, excepte" le sincere aveu que nous faisons 
 devant Dieu de nos vanit^s, et le jugement arrete 
 qui nous fait m^priser tout ce que nous sommes. 
 
 La moderation que le monde affecte n'^touffe 
 pas les mouvements de la vanite 1 ; elle ne sert qu'a 
 les cacher ; et plus elle manage le dehors, plus elle 
 livre le cceur aux sentiments les plus d&icats et les 
 plus dangereux de la fausse gloire. 
 
 BOSSUET. 
 
 Neither man nor woman can be worth anything 
 until they have discovered that they are fools. 
 This is the first step towards becoming either 
 estimable or agreeable, and until it be taken there 
 is no hope. The sooner the discovery is made the 
 better, as there is more time and power for taking 
 advantage of it. Sometimes the great truth is 
 found out too late to apply it to any effectual 
 1 66
 
 VANITY. 
 
 remedy. Sometimes it is never found out at all ; 
 and these form the desperate and inveterate causes 
 of folly, self-conceit, and impertinence. 
 
 LORD MELBOURNE. 
 
 II y a une vanite 1 plus intraitable que celle d'un 
 gentillatre : c'est la vanit6 d'un gentillatre re'pub- 
 licain. LEONARD S. J. SANDEAU. 
 
 Self-knowledge the great test of the difference 
 between the vanity that is harmless, and the 
 vanity that is fatuous and destructive. 
 
 JOHN MORLEY. 
 
 167
 
 WAR. 
 
 Le soldat en marche est tout aussi limite dans 
 ses moyens d'action, aussi entrain^ par son r&gi- 
 ment, que le marin sur son navire. Pour 1'un, ce 
 sera toujours le meme pont, le mme mat, le meme 
 cable ; pour 1'autre, malgr6 les dnormes distances 
 inconnues et pleines de dangers qu'il lui arrive de 
 franchir, il a ^galement autour de lui les memes 
 camarades, le meme sergent-major, le chien fidele 
 de la compagnie et le meme chef. Le matelot 
 est rarement curieux de se rendre compte des vastes 
 6tendues sur lesquelles navigue son navire ; mais, 
 le jour de la bataille, on ne sait comment, on ne 
 sait pourquoi, une seule note solennelle, la meme 
 pour tous, fait vibrer les cordes du loi moral du 
 soldat par 1'approche de cet inconnu inevitable et 
 d^cisif, qui eVeille en lui une inquietude inusit^e. 
 Ce jour-la, il est excite^ il regarde, il ^coute, il 
 questionne et cherche a comprendre ce qui se 
 passe en dehors du cercle de ses inteVets habituels. 
 
 TOLSTOI. 
 
 War .... is the surest passport to immor- 
 tality. PEARSON. 
 
 There is but one unquestioned and unquestion- 
 able superiority in great things, that of a victorious 
 army. And that brings other superiorities with it. 
 Nothing could be more encouraging to the spirit 
 of conquest than the exalted moral eminence which 
 the Germans attained in Europe after Sedan, and 
 1 68
 
 WAR. 
 
 the moral degradation of the French when they 
 had been compelled to pay two hundred millions 
 sterling. 
 
 There is but one kind of greatness that need 
 give England a thought or a care in reference to 
 foreign countries, and that is her power of offence 
 and defence by sea and land. The only unanswer- 
 able superiority is superiority in arms. Com- 
 mercial and colonial greatness is but the filling of 
 the sponge ; a victorious enemy would squeeze it. 
 
 P. G. HAMERTON. 
 
 169
 
 WOMANLINESS. 
 
 Gaius also proceeded, and said : I will now speak 
 on behalf of women, to take away their reproach. 
 For as death and the curse came into the world by 
 a woman, so also did life and health : ' God sent 
 forth His Son made of a woman.' Yes, to show 
 how much those that came after did abhor the act 
 of the mother, this sex in the Old Testament 
 coveted children, if happily this or that woman 
 might be the mother of the Saviour of the world. 
 I will say again that when the Saviour was come, 
 women rejoiced in Him before either man or 
 angel. I read not that man did give unto Christ 
 so much as one groat ; but the women ' followed 
 Him, and ministered to Him of their substance.' 
 It was a woman that washed His feet with tears, 
 and a woman that anointed His body to the burial. 
 They were women who wept when He was going 
 to the cross, and women that followed Him from 
 the cross, and that sat over against His sepulchre 
 when He was buried. They were women that 
 were first with Him at His resurrection morn, and 
 women that brought tidings first to His disciples 
 that He was risen from the dead. Women then 
 are highly favoured, and show by these things 
 that they are sharers with us in the grace of life. 
 
 JOHN BUNYAN. 
 170
 
 WOMANLINESS. 
 
 But if the rougher sex by this fierce sport 
 
 Is hurried wild, let not such horrid joy 
 
 E'er stain the bosom of the British fair. 
 
 Far be the spirit of the chase from them ! 
 
 Uncomely courage, unbeseeming- skill, 
 
 To spring the fence, to rein the prancing steed 
 
 The cap, the whip, the masculine attire, 
 
 In which they roughen to the sense, and all 
 
 The winning softness of their sex is lost. 
 
 .... May their tender limbs 
 Float in the loose simplicity of dress ! 
 And, fashion'd all to harmony, alone 
 Know they to seize the captivated soul, 
 In rapture warbled from love-breathing lips ; 
 To teach the lute to languish ; with smooth step, 
 Disclosing motion in its every charm, 
 To swim along, and swell the mazy dance ; 
 To train the foliage o'er the snowy lawn ; 
 To guide the pencil, turn the tuneful page ; 
 To lend new flavour to the fruitful year, 
 And heighten Nature's dainties ; in their race 
 To rear their graces into second life ; 
 To give society its highest taste ; 
 Well-order'd home, man's best delight to make ; 
 And by submissive wisdom, modest skill, 
 With every gentle care-eluding art, 
 To raise the virtues, animate the bliss, 
 Even charm the pains to something more than joy, 
 And sweeten all the toils of human life : 
 This be the female dignity and praise. 
 
 THOMSON. 
 
 Nature has given women so much power that 
 the law has very wisely given them little. 
 
 SAMUEL JOHNSON. 
 171
 
 WOMANLINESS. 
 
 As men are most capable of distinguishing merit 
 in women, so the ladies often form the truest 
 judgments of us. The two sexes seem placed as 
 spies upon each other, and are furnished with 
 different abilities, adapted for mutual inspection. 
 
 OLIVER GOLDSMITH. 
 
 It is your sex that make us go forth, and seem 
 to tell us 'None but the brave deserve the fair.' 
 .... It is your sex that rewards us : it is your 
 sex who cherish our memories.' LORD NELSON. 
 
 I saw her upon nearer view, 
 A Spirit, yet a Woman too ! 
 
 * * * * 
 
 A creature not too bright and good 
 For human nature's daily food : 
 For transient sorrows, simple wiles, 
 Praise, blame, love, kisses, tears, and smiles. 
 
 WORDSWORTH. 
 
 The reception one meets with from the women 
 of a family generally determines the tenour of 
 one's whole entertainment. DE QUINCEY. 
 
 The most beautiful object in the world, it will 
 be allowed, is a beautiful woman. But who that 
 can analyse his feelings is not sensible that she 
 owes her fascination less to grace of outline and 
 delicacy of colour than to a thousand associations 
 which, often unperceived by ourselves, connect 
 those qualities with the source of our existence, 
 with the nourishment of our infancy, with the 
 passions of our youth, with the hopes of our age, 
 with elegance, with vivacity, with tenderness, 
 with the strongest of natural instincts, with the 
 dearest of social ties. LORD MACAULAY. 
 
 172
 
 WOMANLINESS. 
 
 Especially do I want people to recognise that 
 the women of our western hemisphere represent 
 the highest type of women, greatly owing to the 
 respect and honour paid to them by men, but that 
 the moment the honour and respect are diminished, 
 the high type of women will vanish. 
 
 LORD TENNYSON. 
 
 A good woman is a wondrous creature, cleaving 
 to the right and the good in all change ; lovely in 
 her youthful comeliness, lovely all her life long in 
 comeliness of heart. LORD TENNYSON. 
 
 Quelques femmes elles sont rares ont recu du 
 ciel le don d'ennoblir et de f6conder tout ceux qui 
 les approche : la douleur meme qui nous vient 
 d'elles est b^nie. D'autres au contraire, plus 
 nombre"uses, ont la funeste proprie'te' de ces eaux 
 qui p^trifient en peu de temps tous les objets 
 dans leur sein. 
 
 LEONARD S. J. SANDEAU. 
 
 Ce n'^tait plus enfant silencieuse et craintive, 
 faconn^e au joug et replied sur elle-meme ; mais 
 une belle et noble creature, libre en ses mouve- 
 ments, charmant en ses discours, respectueuse 
 sans humilite 1 . LEONARD S. J. SANDEAU. 
 
 It is in vain to say human beings ought to be 
 satisfied with tranquillity ; they must have action, 
 and they will make it if they cannot find it. 
 Millions are condemned to a stiller doom than 
 mine, and millions are in silent revolt against 
 their lot. Nobody knows how many rebellions 
 besides political rebellions ferment in the masses 
 of life which people the earth. Women are sup- 
 173
 
 WOMANLINESS. 
 
 posed to be very calm generally : but women feel 
 just as men feel ; they need exercise for their 
 faculties, and a field for their efforts as much as 
 their brothers do ; they suffer from too rigid a 
 restraint, too absolute a stagnation, precisely as 
 men would suffer ; and it is narrow-minded in 
 their more privileged fellow-creatures to say that 
 they ought to confine themselves to making pud- 
 dings and knitting stockings, to playing on the 
 piano and embroidering bags. It is thoughtless 
 to condemn them or laugh at them, if they seek to 
 do more or learn more than custom has pro- 
 nounced necessary for their sex.- 
 
 CHARLOTTE BRONTE. 
 
 Deux fois sur trois, quand on cause ici avec une 
 femme, on se sent repose" , touched presque heureux ; 
 leur accueil est bien veillant, amical ; et quel 
 sourire de bont douce et calme ! Aucune arriere- 
 pens^e ; 1'intention, 1'expression, tout est ouvert, 
 naturel, cordial. On est a 1'aise bien plus 
 qu'aupres d'une Francaise : on n'a pas la crainte 
 vague d'etre juge 1 , raille" : on ne se sent pas en 
 presence d'un esprit affile", per^ant, tranchant, qui 
 d'un trait va vous couper en quatre, ni d'une 
 imagination vive, exigeante, ennuy^e, qui reclame 
 des anecdotes, du piquant, du brillant, de 1'amuse- 
 ment, de la flatterie, toutes sortes de friandises, et 
 vous plante la si vous n'avez pas de bonbons a lui 
 offrir. La conversation n'est ni un duel, ni un 
 concours, on peut presenter sa pense"e telle qu'elle 
 est sans 1'enjoliver : on a le droit d'etre ce qu'on 
 est, ordinaire. On peut meme, sans 1'ennuyer, ni 
 avoir 1'air pedant, lui parler de choses graves, 
 obtenir d'elle des renseignements positifs, raisonner 
 avec elle comme avec un homme. 
 
 H. A. TAINE. 
 '74
 
 WOMANLINESS. 
 
 Le cerveau bru!6 par le raisonnement a soif de 
 simplicity, comme le desert a soif d'eau pure. 
 Quand la reflexion nous a men au dernier terme 
 du doute, ce qu'il y a d'affirmation spontan^e du 
 bien et du beau dans la conscience feminine nous 
 enchante et tranche pour nous la question. Voila 
 pourquoi la religion n'est plus maintenue dans le 
 monde que par la femme. 
 
 La femme nous remet en communication avec 
 I'^ternelle source ou Dieu se mire. La candeur 
 d'une enfant qui ignore sa beaut6 et qui voit Dieu 
 clair comme le jour est la grande revelation de 
 1'ideal, de meme que 1'inconsciente coquetterie de 
 la fleur est la preuve que la nature se pare en vue 
 d'un 6poux. 
 
 On ne doit jamais crire que de ce qu'on aime. 
 L'oubli et le silence sont la punition qu'on inflige 
 a ce qu'on a trouve laid ou commun, dans la 
 promenade a travers la vie. ERNEST RENAN. 
 
 The coolness of her sex in the intimate emer- 
 gencies which confound a man. 
 
 W. D. HOWELLS.
 
 WORK. 
 
 If all the year were playing holidays, 
 
 To sport would be as tedious as to work : 
 
 But when they seldom come they wished-for come, 
 
 And nothing pleaseth but rare accidents. 
 
 SHAKESPEARE. 
 
 Man hath his daily work of body or mind 
 Appointed, which declares his dignity, 
 And the regard of Heaven on all his ways ; 
 While other animals enactive range, 
 And of their doings God takes no account. 
 
 JOHN MILTON. 
 
 Nur rastlos bethatigt sich des Mann. 
 'Tis restless energy makes the man. 
 
 GOETHE. 
 
 Be no longer a Chaos, but a World, or even a 
 Worldkin. Produce, produce, were it but the 
 pitifullest infinitesimal fraction of a Product, pro- 
 duce it, in God's name. 'Tis the utmost thou hast 
 in thee ; out with them. Up, up ! ' Whatso- 
 ever thy hand findeth to do, do it with thy whole 
 might.' Work while it is called to-day, ' for the 
 Night cometh when no man can work.' 
 
 THOMAS CARLYLE. 
 
 One cause of the heart's devising evil is, that 
 time is given it to do so. The man who has his 
 daily duties, who lays out his time for them hour 
 by hour, is saved a multitude of sins. 
 176
 
 WORK. 
 
 Leisure is the occasion of all evil. If we do not 
 find employment to engage our minds with, Satan 
 will be sure to find his own employment for them. 
 
 I fear a great number of persons who aim at 
 retiring from the world, do so under the notion of 
 their then enjoying themselves. Others there are 
 who are aware that they do not give so much time 
 to religion as they ought ; so they look to their 
 last years as a time of retirement, in which they 
 may both enjoy themselves and prepare for Heaven. 
 
 J. H. NEWMAN. 
 
 Thus he will take his worldly business as a gift 
 from Him, and will love it as such. 
 
 J. H. NEWMAN. 
 
 Get work, get work : 
 
 Be sure 'tis better than what you work to get. 
 
 E. B. BROWNING. 
 
 Overlive it lower yet be happy ! wherefore 
 
 should I care? 
 I myself must mix with action, lest I wither by 
 
 despair. 
 Men my brothers, men the workers, ever reaping 
 
 something new : 
 That which they have done but earnest of the 
 
 things that they shall do. 
 
 LORD TENNYSON. 
 
 Travailler ! le mot ne coute rien : mais lorsque 
 on a pris racine dans la corruption et dans l'oisivet, 
 ce n'est pas chose si facile de se transplanter, et de 
 s'acclimater dans les regions de 1'ordre et du 
 travail. LEONARD S. J. SANDEAU. 
 
 The Master said that from a selfish point of 
 view, a man should never give up work, and should 
 177 N
 
 WORK. 
 
 if possible die in harness. His health and happi- 
 ness depended upon it. I said I wanted more 
 time for thought, but perhaps a life spent inces- 
 santly in practical work was more desirable than 
 contemplation. He replied : ' What a fate to a 
 man to retire for contemplation and then find he 
 had nothing to think about ! ' After a moment's 
 pause he said, in his quiet shy way, ' But perhaps 
 he would never find it out.' 
 
 BENJAMIN JOWETT. 
 
 There is a sort of moral climate in a household, 
 an impalpable, unseizable, indefinable set of influ- 
 ences, which predispose the inmates to industry 
 and self-control, or else relax fibre and slacken 
 purpose. At Cirey .... Voltaire .... seems 
 to have usually passed the whole day at his desk, 
 or in making physical experiments in his chamber. 
 The only occasion on which people met was at the 
 supper at nine in the evening. JOHN MORLEY. 
 
 178
 
 WORLDLINESS, 
 
 And what was her present behaviour more than 
 that of a fine lady, who considers form and show 
 as essential ingredients of human happiness ; and 
 imagines all friendship to consist in ceremony, 
 courtesies, messages, and visits ? In which 
 opinion she has the honour to think with much the 
 larger part of one sex, and no small number of the 
 other. HENRY FIELDING. 
 
 There are two considerations, which 
 
 have greatly supported me under all my afflictions. 
 The one is the brevity of life, even at its longest 
 
 duration The second consideration is the 
 
 uncertainty of it The next day, the next 
 
 hour, the next moment, may be the end of our 
 
 course This consideration, indeed, however 
 
 lightly it is passed over in our conception, does, in 
 a great measure, level all fortunes and conditions ; 
 and gives no man a right to triumph in the happiest 
 state, or any reason to repine in the most miser- 
 able. Would the most worldly men see this in the 
 light in which they examine all other matters 
 
 would they give any price for an estate 
 
 from which they were liable to be immediately 
 ejected ? or would not they laugh at him as a 
 madman, who accounted himself rich from such an 
 uncertain possession ? HENRY FIELDING. 
 
 179
 
 WORLDLINESS. 
 
 One may be so much a man of the world as to 
 be nothing in the world. SAMUEL JOHNSON. 
 
 I do not know anything more dreadful than a 
 state of mind which is, perhaps, the characteristic 
 of this country, and which the prosperity of this 
 country so miserably fosters. I mean that am- 
 bitious spirit, that low ambition to succeed and 
 to rise in life, to amass money, to gain power, to 
 depress his rivals, to triumph over his hitherto 
 superiors, to affect a consequence and a gentility 
 which he had not before, to affect to have an 
 opinion on high subjects, to pretend to form a 
 judgment upon sacred things, to choose his re- 
 ligion, to approve and condemn to his taste, to 
 become a partisan in extensive measures for the 
 supposed temporal benefit of the community, to 
 indulge the vision of great things which are to 
 come great improvements, great wonders, all 
 things vast, all things new: this most fearfully 
 earthy and grovelling spirit is likely, alas ! to 
 extend itself more and more among our country- 
 men an intense, sleepless, restless, never-wearied, 
 never-satisfied pursuit of Mammon in one shape 
 or other, to the exclusion of all deep, all holy, all 
 calm, all reverent thoughts. J. H. NEWMAN. 
 
 But que voulez-vous ? in this vast town one 
 has not the time to go and seek one's friends ; if 
 they drop out of the rank they disappear, and we 
 march on without them. Who is ever missed in 
 Vanity Fair ? W. M. THACKERAY. 
 
 Already to be looking sadly and vaguely back ; 
 
 always to be pining for something which, when 
 
 obtained, brought doubt and sadness rather than 
 
 pleasure ; here was the lot of our poor little 
 
 1 80
 
 WORLDLINESS. 
 
 creature, an harmless lost one wandering in the 
 great struggling crowds of Vanity Fair. 
 
 W. M. THACKERAY. 
 
 It is a hard thing to be in the world and not of 
 it ; to be outwardly much like other people, and 
 yet to be cherishing an ideal which extends over 
 the whole of life and beyond ; to have a natural 
 love for every one, especially for the poor, and to 
 get rid, not of wit and good humour, but of 
 frivolity or excitement to live selfless according 
 to the will of God, and not after the fashion and 
 opinion of men and women. B. JOWETT. 
 
 Je n'abandonnai nullement mon gout pour Pid6al; 
 je 1'ai plus vif que jamais, je 1'aurai toujours. Le 
 moindre acte de vertu, le moindre grain de talent, 
 me paraissent infiniment sup6rieurs a toutes les 
 richesses, a tous les succes du monde. Mais, 
 comme j'avais 1'esprit juste, je vis en meme temps 
 que I'id6al et la r6alit n'ont rien a faire ensemble ; 
 que le monde, jusqu'a nouvel ordre, est vou6 sans 
 appel a la platitude, a la mdiocrit6 ; que la cause 
 qui plait aux ames bien ne'es bien est sure d'etre 
 vaincue ; que ce qui est vrai en litteVature, en 
 po^sie, aux yeux des gens raffine"s, est toujours 
 faux dans le monde grossier des faits accomplis. 
 Les 6v6nements qui suivirent la revolution de 
 1848 me fortifierent dans cette ide"e. II se trouva 
 que les plus beaux reves, transported dans le 
 domaine des faits, avaient 6t& funestes, et que ies 
 choses humaines ne commencerent a mieux aller que 
 quand les ideologues cesserent de s'en occuper. 
 Je m'habituai des-lors a suivre une regie singuliere, 
 c'est de prendre pour mes jugements pratiques le 
 contrepied exact de mes jugements theoriques, de 
 ne regarder comme possible que ce qui contredisait 
 181
 
 WORLDLINESS. 
 
 mes aspirations. En fait, je n'ai d'amour que 
 pour les caracteres d'un id^alisme absolu, martyrs, 
 h^ros, utopistes, amis de 1'impossible. De ceux-li 
 seuls je m'occupe ; ils sont, si j'ose le dire, ma 
 spcialite\ ERNEST RENAN. 
 
 What do we see every year, as the London 
 season draws near, but a bevy of mothers, like 
 generals setting out on a campaign, prepared to 
 undergo any amount of fatigue if only they can 
 marry their daughters not necessarily to a high- 
 souled, virtuous man but in any case to a for- 
 tune ? What do we see but a group of young 
 men thinking, after perhaps a career of dissipa- 
 tion, that the time has arrived for settling respect- 
 ably in life, looking out, each of them, not for a 
 girl who has the graces and character which will 
 make her husband and her children happy, but for 
 one who has a sufficient dowry to enable him to 
 keep up a large establishment? Who can won- 
 der, when the most sacred of all human relations, 
 the union of two hearts for time and eternity, is 
 thus prostituted to the brute level of an affair of 
 cash, that such transactions are quickly followed 
 by months or years of misery misery which, after 
 seething in private, is at last paraded before the 
 eyes of the world, and amid the unspeakable 
 shame and degradation of the Divorce Court ? 
 Ah ! we think that the dangers to existing social 
 life are to be found only elsewhere in the 
 changing physical conditions of man's existence, 
 in the new relations between labour and capital, 
 in organized strikes and disorderly mobs, which 
 threaten, more or less remotely, serious revolu- 
 tion. I do not make light of all this, but let us 
 depend on it, our worst dangers are nearer home. 
 
 H. P. LlDDON. 
 182
 
 WORLDLINESS. 
 
 The gospel of ' getting on ' .... there is an 
 essential truth in it, but to square the whole of 
 this mysterious complex life to it to drop into 
 the grave at last, having missed, because of it, all 
 that sheds dignity and poetry on the human lot, 
 all that makes it worth while or sane to hope in a 
 destiny for man diviner and more lasting than 
 appears horrible ! 
 
 MRS. HUMPHRY WARD. 
 
 183
 
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