,,the   ,,pursuit ,,of ,,happiness    ,a
 ,,book ,,of   ,,studies ,,and          
,,strowings    ,,by   ,,daniel ,g4      
,,brinton1 ,a4,m41 ,m4,d41 ,,ll4,d4     
,,author ,,of 8,,races ,,and ,,peoples10
 8,,the ,,myths ,,of ,,the ,,new        
,,world10 8,,essays   ,,of ,,an         
,,americanist10 ,,etc41 ,,etc4          
,,philadelphia   ,,david ,,mckay1       
,,publisher   ,,no4 #bc ,,south ,,ninth 
,,street   #ahic       ,,copyright1     
#ahib1 ,,by ,d4 ,g4 ,,brinton4          
,,wm4 ,f4 ,,fell  ,,co41                
,,electrotypers ,,and ,,printers        
#abbj-bd ,,sansom ,,st41                
,,philadelphia4       ,,to ,,the        
,,hon4 ,,george ,,pierce ,,andrews1     
,,justice ,,of ,,the ,,supreme ,,court  
,,of ,,the ,,state ,,of ,,new ,,york1   
,this ,book is ,inscribed1    ,,in      
,,memory ,,of ,a ,,friendship ,,which   
,,has ,,continued   ,,uninterrupted     
,,since ,,our ,,earliest   ,,college    
,,days4     8,we hold these truths to be
 self-evident1that all men are created  

equal2 that they are endowed by their   
,creator with certain inalienable       
rights2 that among these are life1      
liberty1 and ,,the ,,pursuit ,,of       
,,happiness40,the ,declaration of       
,independence of the ,united ,states of 
,america4     8,the sun and stars that  
float in the open air1    ,the          
apple-shaped earth and we upon it1      
surely the drift of them is             
something grand1    ,i do not know what 
it is except that it is something grand1
 and         that it is ,happiness40    
,walt ,whitman4       ,,contents4       
,,part ,i4   ,happiness as the ,aim of  
,life4    ,i4 ,is a ,guide to ,happiness
 ,possible8 ,and if ,possible1 is it    
,desirable8    ,objections to the       
,pursuit of ,happiness as a ,low and    
,selfish     ,aim4,answered by the ,fact
 that we ,cannot do ,otherwise than     
,pursue     it4,enjoyment is not a ,sin1
 but a ,duty4,no ,one ,can ,impart      
,happiness who does not ,possess it     
,himself4,it is ,desirable1             

therefore1 that ,men be ,taught ,how to 
become ,happy4,nor is this a            
,commendation of ,selfishness1          
pp4 #i-ad    ,,ii4 ,the ,definition of  
,happiness4    ,happiness is not        
,pleasure1 but is ,built ,upon          
it4,explanation of     ,pleasure and    
,pain in ,sensation4,happiness          
,dependent on the ,will     and         
,self-consciousness4,difference ,between
 ,self-feeling and                      
,self-seeking4,happiness is the         
,increasing ,consciousness of           
,self4,it may be ,derived from ,other   
than ,pleasurable     ,feelings4,the    
,yearning for ,joy is a ,cry of         
,nature4,it is the     ,secret of       
,evolution1                             
pp4 #ae-bj    ,,iii4 ,the ,relative     
,value of ,pleasures4    ,all ,pleasures
 are ,inseparably ,connected4,the ,error
 of ,religions and     ,philosophies    
which ,condemn ,any4,escape from ,pain  
the ,lowest ,form     of                
,pleasure4,indifference to ,pleasure a  

,sign of ,mental                        
,failing4,contentment is not            
,happiness4,happiness means ,expansion  
and ,growth4,practical ,difficulty in   
,comparing ,pleasures4,the              
,hierarchy of ,enjoyments4,the ,blunders
 of ,asceticism4,the     ,equality of   
,pleasures1 as ,such1                   
pp4 #ba-be    ,,iv4 ,the ,distribution  
of ,happiness4    ,relation of          
,happiness to the ,means of             
,happiness4,law of the 8,rate     of    
,pleasure40,the ,extremes of the ,social
 ,order ,equally                        
,unfavorable4,civilization does not     
,increase ,personal                     
,enjoyment4,social ,evils ,diminish1 but
 ,personal ,sufferings                  
,increase4,the ,motive of the ,true     
,civilization4,women ,have ,less        
,happiness than ,men4,partly through    
their ,physical ,nature1 ,partly        
through ,social                         
,impositions4,pernicious1 ,legal and    
,ecclesiastical     ,restrictions4,the  

,true and ,false ,education of          
,women4,man will     ,profit by ,woman's
 ,improvement4,childhood and ,youth not 
the     ,happiest ,periods of           
,life4,enjoyment ,should ,increase with 
,mental     and ,physical ,vigor4,old   
,age is not the ,period of              
,wisdom4,spurious     ,enjoyments of the
 ,aged4                                 
pp4 #bf-ce    ,v4 ,principles of a      
,self-,education for the ,promotion of  
,one's ,own      ,happiness4            
,happiness is the ,reward of            
,effort4,the ,greatest ,efficiency is   
not     the ,greatest ,happiness4,the   
,principles of a ,self-,education3,i4   
,the ,multiplication of the ,sources of 
,enjoyment,what these ,sources          
,are,the ,avoidance of ,profitless      
,pain,the ,value of ,knowledge,the      
,true ,end of ,culture,falsity of       
8,contentment with ,little40,the        
,kind of ,knowledge ,required3#a4 ,of   
,our ,bodily ,constitution#b4 ,of       
the ,elements of the ,sciences#c4 ,of   

the ,nature of the ,mind#d4 ,of     the 
,principles of ,business#e4 ,of the     
,value of ,evidence4,,ii4 ,the          
,maintenance of a ,sensibility to       
,pleasure4,the ,criteria of             
,pleasurable ,sensations4,the ,anatomy  
of ,ennui4,,iii4 ,the ,search     for   
,variety of ,impressions4,variety       
,necessary to ,high                     
,pleasure4,pleasure must be             
,remitted4,the ,individual should ,seek 
,novelty4,the ,evil ,effects of         
,habit4,,iv4 ,the ,proper ,proportion   
,between ,desire and ,pleasure4,the     
,wisdom of ,counting the                
,cost4,precepts for the ,regulation of  
,desire4,v4 ,make all     ,pleasures a  
,part of ,happiness4,all ,pleasures are 
,excellent4,error of the ,contrary      
,doctrine4,all ,pleasures should     be 
,brought into ,relation4,the ,bond of   
,sense to what is ,beyond               
,sense4,the ,reality of the ,ideal4     
,,strowings                             
pp4 #cf-ef     ,,part ,,ii4    ,how ,far

 ,our ,happiness ,depends on ,nature and
 ,fate4    ,i4 ,our ,bodily and ,mental 
,constitutions4    ,life as a ,synonym  
of ,happiness4,necessity and ,chance the
 ,arbiters     of ,life4,the ,endowment 
of the ,child4,the ,laws of             
,heredity4,hereditary and ,congenital   
,traits4,the ,heritage of the           
,race4,family ,jewels and ,family       
,curses4,the ,avenue of                 
,escape4,precepts for                   
,self-training4,words for ,women4,beauty
 and     its ,cult4,its ,perils and its 
,power4,the ,ideal of the               
,beautiful4,the ,four                   
,temperaments4,cheerfulness and its     
,physical     ,seat4,diseases that are  
,cheerful and those that are ,not4,what 
to     do in an ,attack of the          
,blues4,old ,age and its                
,attainment4,the     ,fallacious ,bliss 
of ,youth4,men who ,outlive ,themselves4
    ,,strowings1                        
pp4 #eg-hj    ,,ii4 ,our ,physical      
,surroundings4    ,clothing and its     

,objects4,the ,dress of ,women4,the     
,value of ,good     ,clothes4,the ,room 
and its ,furniture4,our ,living         
,rooms4,own ,your     ,own ,house4,foes 
to ,fight in ,house-building4,a ,new    
,principle for     ,architects4,love of 
,home and ,homesickness4,how ,climate   
,influences ,cheerfulness4              
,,strowings1                            
pp4 #ha-ia    ,,iii4 ,luck and its      
,laws4    ,what ,solon said about       
,happiness4,destiny in ,human           
,affairs4,the     ,calculation of       
,chances4,results of the ,laws of       
,luck4,they ,cannot     be              
,escaped4,runs of ,luck and their       
,results48,a ,fool for ,luck10     and  
,why4,the ,story of ,polycrates and its 
,moral4,the ,fetichism of               
,gamblers4,luck ,does ,less ,than ,many 
,think4,the ,miracles of                
,insurance4,the ,dark ,hand of          
,destiny4,trifles ,rule the ,world4,we  
,are the ,slaves of ,chance4,but ,what  
is ,chance8    ,,strowings1             

pp4 #ib-ajh     ,,part ,,iii4    ,how   
,far ,our ,happiness ,depends on        
,ourselves4    ,i4 ,our                 
,occupations,those of ,necessity and    
those of ,choice4    ,the ,washerwoman's
 ,ideal of ,happiness4,labor is the     
,true ,source of                        
,enjoyment4,selection of an             
,occupation4,how to ,find ,pleasure in  
,its ,pursuit4,fitness and ,unfitness   
for ,certain     ,occupations4,dangers  
of ,diligence in ,business4,the ,rare   
,complaint1                             
,over-,conscientiousness4,making a      
,living a ,mean                         
,business4,occupations of               
,choice4,reflections on ,recreations4   
,,strowings1                            
pp4 #aji-aag    ,,ii4 ,money-making1    
,its ,laws and ,its ,limits4    ,the    
,universal ,prayer4,property the        
,foundation of ,progress4,wealth     is 
,welcome to ,all4,what ,riches          
,give48,effective0 and     8,productive0
 ,riches4,the ,author ,discovers the    

,fortunate     ,isles4,but is ,promptly 
,disenchanted4,how to ,get              
,rich4,another     ,way to ,get         
,rich4,new ,lamps for ,old4,riches and  
,happiness4    ,,strowings1             
pp4 #aah-abg    ,,iii4 ,the ,pleasures  
we may ,derive from ,our ,senses4       
,the ,elect of ,god are those who       
,improve their ,faculties4,division of  
the ,faculties4,the ,rules of           
,pleasure4,the ,rule of                 
,moderation4,the ,rule of               
,variety4,pleasures of the ,muscular    
,sense4,of the ,sense of ,touch4,of the 
,sense of ,smell4,of ,tobacco           
,using4,eating as a ,fine ,art4,the     
,symmetry of a ,well-served             
,dinner4,gastronomic                    
,precepts4,pleasures of the ,sense of   
,hearing4,of the ,sense of ,sight4      
,,strowings1                            
pp4 #abh-ada    ,,iv4 ,the ,pleasures we
 may ,derive from ,our ,emotions4       
,hope and ,fear4,the ,folly of          
,philosophies4,hopes which are          

,incompatibles4,a ,most ,useful         
,suggestion4,fear is a                  
,safeguard4,worry and its               
,remedies4,courage and ,apathy4,remorse 
and ,regret4,anger1 ,hatred1 and        
,revenge4,the ,imagination4,the         
,esthetic ,emotions4,the ,contemplation 
of ,nature4,the ,arts of                
,pleasure4,the ,excellence of ,good     
,taste4,plot-,interest4,the             
,emotions of ,pursuit4,the ,emotions of 
,risk4    ,,strowings1                  
pp4 #adb-aee    ,v4 ,the ,pleasures we  
may ,derive from ,our ,intellect4       
,the ,search for ,truth4,advantages of  
,intellectual     ,pleasures4,especially
 to ,women4,riddles and                 
,puzzles4,reading1     and ,rules for   
,it4,my ,own ,plan4,what ,line to ,read 
,in4,a ,plea for     ,poetry4,thinking  
,about ,reading4,what ,meditation       
,means4,social     ,intellectual        
,pleasures4,writing and ,letter         
,writing4,keeping a     ,diary4,the     
,pursuit of ,truth4,what ,truth ,is4,the

 ,study of     ,science4    ,,strowings1
                                        
pp4 #aef-afh    ,,vi4 ,the ,satisfaction
 of the ,religious ,sentiment4          
,happiness the ,only ,standard of       
,value4,the ,strange ,law of            
,evolution4,the ,ideal of ,humanity4,the
 ,position of ,dogmatic                 
,religion4-,the ,unhappiness ,produced  
by ,religions4,the ,happiness           
,derived from ,religions4,the ,doctrine 
of ,faith4,morality and                 
,religion4,erroneous ,estimate of the   
,moral ,life4,true ,religious           
,unity4,the ,religion of the ,future4   
,,strowings1                            
pp4 #afi-ahj    ,,vii4 ,the ,cultivation
 of ,our ,individuality4    ,the        
,prevailing ,lack of                    
,individuality4,examples of ,great      
,teachers4,the ,man of ,strong          
,personality4,what ,individuality ,is   
and ,is ,not4,value of                  
,self-knowledge4,the ,pains of          
,diffidence4,dangers of                 

,self-conceit4,the ,tyranny of          
,opinion4,the ,foolishness of ,fixed    
,principles4,obstinate                  
,asseveration4,giving and ,taking       
,advice4,decision of                    
,character4,importance of               
,reserve4,sincerity is                  
,essential4,veracity at ,least to       
,oneself4,seek ,many-sidedness of       
,character4    ,,strowings1             
pp4 #aha-aic     ,,part ,,iv4    ,how   
,far ,our ,happiness ,depends on        
,others4    ,i4 ,what ,others ,give ,us3
 ,safety1 ,liberty1 ,education4         
,man's ,dependence on ,society for his  
,safety4,security the ,aim of           
,government4,two ,theories of           
,government4,justice as the ,aim of     
,government4,freedom the ,aim of        
,law4,another ,theory of                
,government4,knowledge the ,brother of  
,liberty4,education a                   
,necessity4,defective ,education of     
,women4,what it ,should     ,be4,study  
,should ,be ,made a ,pleasure4,man's    

,dependence on ,others4    ,,strowings1 
pp4 #aie-bje    ,,ii4 ,what we ,owe     
,others3 ,morality1 ,duty1 ,benevolence4
    ,happiness and ,virtue are          
,independent ,aims4,morality and the    
,moral     ,sense not the ,same4,what   
,morality ,is4,no ,universal ,moral     
,precepts4,the ,dualism of ,morals4,the 
,sense of ,duty4,the     ,pleasures of  
the ,moral ,sense4,what 8,a ,clear      
,conscience0     ,means4,what is 8,the  
,chief ,end of ,man40,the ,moral ,sense 
,opposes     ,moral ,laws4,the          
,benevolent ,emotions4    ,,strowings1  
pp4 #bjf-bae    ,,iii4 ,the ,practice of
 ,business and the ,enjoyment of        
,society4    ,the ,value of             
,association4,society ,should ,not ,ask 
the ,sacrifice of     the               
,individual4,maxims for ,dealing with   
,men3 ,first1 ,distrust2     ,second1   
,trust4,what 8,society0 is4,the         
,drawing-room as the ,shrine     of     
,civilization4,good-will the ,basis of  
,good ,society4,ordinary     ,people are

 the ,most ,agreeable4,maxim for        
,success in ,society4,the     ,aim of   
,society4,good ,society ,not            
,selfish4,the ,power of                 
,society4,what ,politeness is4,society  
,conversation4,the ,expert     in ,small
 ,talk4    ,,strowings1                 
pp4 #baf-bbg    ,,iv4 ,on ,fellowship1  
,comradeship1 and ,friendship4    ,man's
 ,highest ,pleasure is in               
,humanity4,what ,fellowship             
,means4,mutuality of ,interests the     
,basis of ,social ,progress4,but     the
 ,individual must be                    
,respected4,comradeship is ,based on    
,tastes     in ,common4,it is a         
,substitute for ,friendship4,examples of
     it4,the ,meaning of                
,friendship4,what ,weakens and what     
,strengthens     it4,it should be       
,carefully ,cultivated4,friendship      
,between ,men     and ,women4,examples  
of it4    ,,strowings1                  
pp4 #bbh-bcg    ,v4 ,love1 ,marriage1   
and the ,family ,relation4    ,the      

,single ,life ,ever ,incomplete4,the    
,holiness of ,maternity4,the            
,emotion of ,love ,explained4,love and  
,beauty4,love ,immortalized in          
,posterity4,the ,history of             
,marriage4,the ,three ,conditions of    
,marriage4,the ,question of             
,divorce4,what ,true ,marriage          
,means4,opinions of ,thinkers ,about    
,divorce4,the ,family as the     ,object
 of ,marriage4,the ,family ,tie ,among  
,us4    ,,strowings1                    
pp4 #bch-bdg     ,,part ,v4    ,the     
,consolations of ,affliction4    ,i4    
,the ,removal of ,unhappiness4          
,suffering is ,unavoidable4,where to    
,look for ,consolation4,two             
,consoling ,reflections4,advantage of a 
,multitude of ,miseries4,the     ,habit 
of ,unhappiness4,some ,require ,ill     
,fortune4,two ,popular     ,methods of  
,consolation4,talk ,it ,over1 and       
,why4,our ,strange ,claim     for       
,happiness4,the ,tolerance of           
,suffering4,the ,universal              

,panacea4,look ,before and ,after4,deal 
,justly by ,yourself4,how to     ,regard
 ,incivility and ,ingratitude4,success  
,arising from                           
,failures4,resignation1                 
,sympathy4,remember ,your               
,advantages4,thoughts ,about ,time and  
,death4    ,,strowings1                 
pp4 #bdh-bhj    ,,ii4 ,the ,inseparable 
,connection of ,pleasure and ,pain4     
,pleasure ,requires ,pain1 and ,joy     
,sorrow4,the ,words of                  
,socrates4,physiological ,relations of  
,pleasure and ,pain4,their     ,analogy 
to ,joy and ,sorrow4,the ,oneness of the
 ,pleasure-,pain     ,sensation4,the    
,rhythm of ,sensations and              
,emotions4,pleasure     ,derived from   
,pain1 ,joy from ,sorrow4,quotation from
 ,leigh     ,hunt4,quotation from ,sir  
,richard ,steele4,sadness the ,best     
,preparative for ,gladness4,influence of
 ,time on ,pleasures and     ,pains4    
,,strowings1                            
pp4 #bfc-bgb    ,,iii4 ,the ,education  

of ,suffering4    ,what is              
,suffering8,the ,human ,passion of      
,sorrow4,sorrow as the     ,initiation  
into the ,mysteries of ,life4,the       
,noblest ,prizes ,won     ,only by      
,suffering4,it is the ,highest          
,inspiration of ,religion and           
,art4,it ,alone ,teaches the ,elder     
,truths4,the ,ministry of               
,grief4,the ,sweetness of ,departed     
,joys4,the ,compensations of     ,loves 
that are ,lost4,the ,despair that is    
,divine4    ,,strowings1                
pp4 #bgc-bhj     ,,part ,i4  ,happiness 
as the ,aim of ,life4     ,i4 ,is a     
,guide to ,happiness ,possible8 ,and1 if
 ,possible1 is it ,desirable8   ,the    
pursuit of happiness1the pursuit of     
one's own happiness1is it a vain quest8 
and1 if not vain1 is it a worthy object 
of life8  ,there have been plenty to    
condemn it on both grounds4 ,they have  
said that the endeavor is hopeless2 that
 to study the art of being happy is like
 studying the art of making gold1 which 

is the only art by which gold can never 
be made4 ,nothing1 they add1 is so      
unpropitious to happiness as the very   
effort to attain it4  ,they go farther4 
8,let life10 they proclaim1 8have a     
larger purpose than enjoyment40 ,they   
quote the mighty ,plato1 when he demands
 that the right aim of living shall     
stand apart1 and out of all relation to 
pleasure or pain4 ,they declare that the
 theory of happiness as an end is the   
most dangerous of all in modern         
sociologythe tap-root of the worst weeds
 in the political theories of the day1  
for the reason that the individual      
pursuit of enjoyment is necessarily     
destructive of that of society at large4
 ,moreover1 they urge1 who dares write  
of it8 ,for he who has not enjoyed it1  
cannot speak wisely of it2 and in him   
who has attained it1 'twere insolence to
 boast of it4  ,over against these      
stands another school1 not1 by any      
means1 solely a modern school4 ,if that 
boasts ,plato as its leader1 this can   

claim ,aristotle as its master4 ,it is  
with the single aim to become happier1  
said that wise teacher1 that we         
deliberately perform any act of our     
lives4 ,this is the final end of every  
conscious action of man4 ,that alone is 
the true purpose of existence1 which1 by
 itself1 and not as a means to something
 else1 makes life worth living and      
desirable for its own sake2 and         
happinesshappiness alonefulfills this   
requirement4  ,through the ages this    
conflict has continued4 ,we find the    
thoughtful ,pascal declaring that every 
free act of the will has1 and can have1 
no other end in view than the increase  
of the individual happiness1 be it so   
seemingly inconsistent as drowning or   
hanging oneself2 while the distinctively
 modern school of social philosophers1  
without any exception1 pin to their     
banners the maxim of their master1      
,jeremy ,bentham1 8,the common end of   
every person's efforts is happiness20   
and they love to confound the ascetics  

by proclaiming1 with ,spencer1 that     
8,without pleasure there is no good in  
life20 or asserting1 with ,ward1 that   
the sole aim of a right sociology is the
 organization of happiness4 ,nay1 they  
have gone so far as to project a series 
of sciences by which the human race is  
to reach a condition of entire          
enjoyment4 ,they give us 8,eudmonics10  
or the art of the attainment of         
well-being2 8,hedonism10 or the theory  
of the securing of pleasure2 and even   
the 8,hedonical ,calculus10 by which we 
can to a nicety calculate how much any  
object1 if secured1 will add to our     
felicity4  ,these excellent authorities 
have therefore answered the inquiry     
whether the pursuit of happiness is a   
possible occupation1 by showing that in 
fact we cannot of our own wills do      
anything else2 and though we often      
pursue it blindly and by false routes1  
we can1 by taking thought and learning  
of others1 follow it up successfully4   
,so also taught ,aristotle1 who tells us

 in his ,ethics1 8,it is possible for   
every man by certain studies and        
appropriate care to reach a condition of
 happiness40  ,since the aim of         
enjoyment is thus natural1 even thus    
necessary1 to man1 since it is the      
motive of his every action1 how         
important that it should be guided by   
the dictates of wisdom1 and not         
condemned and discarded as evil6 ,have  
not those who declared it criminal      
smothered the germ which they should    
have nursed8  ,away with the cold and   
cruel doctrines which for ages have     
darkened the lives of men by teaching   
them that enjoyment is folly and        
pleasure a sin6 ,if the reasoned pursuit
 of happiness conflicts with current    
morality1 so much the worse for that    
morality4 ,away with it1 and in the     
light of a younger day seek a better    
one4 ,what is right is reasonable1 and  
what is reasonable is right4 ,enjoy     
yourself2 it is the highest wisdom4     
,diffuse enjoyment2 it is the loftiest  

virtue4 ,not only are the two           
compatible2 they are inseparable2 as the
 sage ,rasselas said to the ,princess3  
8,it is our business to consider what   
beings like us may perform2 each        
laboring for his own happiness by       
promoting within his circle1 however    
narrow1 the happiness of others40  ,all 
agree that we should strive for the     
happiness of others2 it has even been   
said that this is the only moral        
justification of any act of our lives4  
,but the cup which we are to proffer to 
all1 we are1 forsooth1 forbidden to     
taste ourselves6 ,what is good for      
everybody else is bad for oneself6      
,there is something radically wrong     
here1 both in fact and logic4 ,mental   
moods are contagious1 and the man who   
enjoys little will prove a kill-joy to  
others4 ,who are more disagreeable than 
those ,philistines and ,pharisees who   
insist on making you happy against your 
will1 and contrary to your inclinations8
 ,i have noticed that the usual pretext 

for annoying people is solicitude about 
their welfare4 ,but1 as a rule1 people  
are not happy whose pleasures are       
assigned them by others4 ,nobody's      
vegetables are so sweet as those from my
 own garden1 and if the whole world set 
to work to please me1 ,i am sure ,i     
should be discontented4 ,these moralists
 put the cart before the horse4 ,before 
we are qualified to make others happy we
 must compass happiness in some degree  
for ourselves2 and our success with     
others will be just to that degree and  
no more4 ,the quality and intensity of  
enjoyment which we ourselves have is    
alone that which we are able to impart  
to others4 ,to assert1 therefore1 that  
we should make no effort to obtain or   
increase this1 is as illogical as can   
be4  ,here some one may think ,i am     
caught in my own trap4 ,for if people   
cannot assign pleasures to others1 is it
 not an impertinence to offer           
instruction on the subject8 ,can anybody
 tell me better than myself what ,i like

 and what ,i desire8  ,true1 but the    
difference is wide between telling me   
what things should please me1 and       
telling me how ,i can best please       
myself2 and the latter is the aim of    
right instruction in this matter4 ,that 
it is badly needed1 one who runs may    
read4 ,most people pursue unhappiness   
more steadily than happiness4 ,only     
fools find life an easy thing2 to the   
wise it is a perpetual surprise that    
they get along at all4 ,to them1 life is
 a lesson to be learned1 and happiness  
is a science the first axiom in which is
 to seek knowledge4 ,to be happy one    
must work for it1 and not merely have   
the wish and possess the requisites2 as 
,aristotle so prettily expresses it1    
8,as at the ,olympic games1 it is not   
the strongest or handsomest who gain the
 crown1 but only those who join in the  
combat40  ,there is boundless need for a
 clear statement of the true theory of  
personal happiness4 ,it has been        
neglected1 misconceived1 and decried    

long enough1 and countless lives have   
been darkened in consequence4 ,such a   
theory1 to be true1 must be applicable  
to all men1 of all sorts and conditions1
 because the desire of happiness is the 
common motive of all4 ,has it yet been  
discovered8 ,that is the object of the  
present inquiryfor it is little more    
than an inquiry2 but be sure that when  
it is discovered and set forth1 it will 
come not as something new or strange1   
but like some half-forgotten1 long      
familiar truth4  ,not only1 therefore1  
is it desirable1 it is the bounden duty 
of every man to consider his own highest
 happiness1 to learn what that is1 and  
to go to work to secure it4 ,it is his  
duty to his neighbors as well as to     
himself2 more than that1 it is his first
 duty to his kind4 ,it is incumbent on  
every generation to transmit an         
increased store of social and personal  
felicity to posterity4 ,this is the only
 good reason for the continuance of the 
race4 ,but a generation does nothing    

except through its individual members2  
hence1 it all comes back to the personal
 effort for happiness4  ,but the        
moralist will object1 ,is not this      
doctrine one of absolute egotism1 of    
stark selfishness8  ,this objection is  
what has nullified and cast into        
disfavor every essay ever written1 from 
the ,nichomachean ,ethics downward1     
which attempted a reasoned and practical
 art of increasing personal happiness4  
,they have all been frowned down as     
selfish and1 therefore1 immoral4  ,it is
 time for this opposition to cease4 ,it 
rests on a misunderstanding of terms1 on
 a confusion of different sensations1 on
 the bad books of some writers1 but     
mostly on ancient prejudice and an      
ignorance of facts4 ,let the subject be 
approached with a mind free from bias2  
let the false beacons hung out by some  
schools be disregarded2 above all1 let a
 clear understanding of what happiness  
consists in be gained2 and this potent  
objection will be dismissed from the    

case4  ,let us turn1 then1 to the       
definition of happiness4     ,,ii4 ,the 
,definition of ,happiness4   ,in science
 a definition is not a resting-place1   
but a stepping-stone4 ,it is needless1  
therefore1 to call the catalogue of     
obsolete and obscure definitions of     
happiness4 ,some1 indeed1 say that the  
definition1 like the thing itself1 is   
still unfound4  ,i do not think this is 
so4 ,between the physiologists and the  
psychologists1 ,i believe we are in a   
position to explain what happiness is2  
and if in parts the explanation is a    
trifle subtle1 it is not really obscure4
  ,happiness is not the same as         
pleasure1 but it is generally built upon
 or grows out of pleasurable feelings4  
,we must begin1 therefore1 our analysis 
with these1 and with their oppositesthe 
painful feelings4  ,pleasure and pain   
are both ultimate and undefinable       
experiences of the mind4 ,we cannot     
resolve them further2 but we can note   
certain unfailing relations they bear to

 the organism1 which explain their      
significance4 ,pleasure characterizes   
the normal and unimpeded exercise of    
physiological functions of all kinds4   
,there are as many elementary pleasures 
as there are sensations4 ,pain is       
present only in the reverse conditions4 
,modern physiologists have established1 
therefore1 the fundamental law1 that    
pleasure connects itself with vital     
energy1 pain with its opposite2 in which
 they have not gone beyond1 even if they
 have caught up to1 the maxim of        
,spinoza3 8,pleasure is an affection    
whereby the mind passes to a greater    
perfection2 pain is an affection whereby
 it passes to a lesser perfection40     
,such is the meaning of pleasure or of  
pleasurable feelings2 and there is no   
lack of writers1 and weighty ones1 too1 
who maintain that happiness is merely   
the excess of pleasure over pain2 or the
 utmost pleasure we are capable of2 or  
the aggregate of continued pleasurable  
feelings4 ,all such phrases are wide of 

the mark4 ,they confound distinct       
things1 and ignore the boundaries       
between the different realms of mental  
action4  ,we must leave the             
physiologists and turn to profound      
analysts of purely mental action1 such  
as ,hume and ,kant1 for the right       
understanding of the meaning of         
happiness4 ,for these1 its inseparable  
factors1 are the ,will and              
,self-consciousness4 ,as ,kant expresses
 it18,the ,desire of ,happiness is the  
general title for all subjective motives
 of the ,will40 ,desire is really       
stimulated1 not by the image of past    
pleasure1 as ,locke and his followers   
teach1 but by the conception of ,self4  
,the satisfaction of desire is not      
merely such1 but is the satisfaction of 
the ,self1 in thus reaching a greater   
perfection1 to use ,spinoza's phrase4   
,only by discriminating the object from 
the ,self can the pleasure of the       
subject become an end in itself4 ,hence 
the real aim of the pleasure-seeker1    

though he is rarely intellectually      
conscious of it1 is to feel his own     
,self1 his own being1 more keenly4      
,aristotle expressed this when he       
wrote18,pleasure is the feeling which   
accompanies ,self-realization40  ,to the
 extent1 therefore1 that pleasure       
develops the sense of                   
,self-consciousness it partakes of a    
higher nature than mere sensation1 which
 man shares in common with the brutes2  
and to that extent it can claim the name
 of ,happiness1 a feeling inseparable   
from free will and conscious            
individuality4 ,in man a true pleasure  
must always be a pleasure in something  
else than the pleasure itself2 that is1 
it must heighten the sense of personal  
existence4  ,it is only the conception  
of ,self as a permanent subject to be   
pleased1 that stimulates man to fresh   
endeavors1 that makes him seek knowledge
 and freedom1 that lifts him above the  
beast1 contented with the satisfaction  
of its appetites4 ,this is what ,fichte 

meant when he said that the             
consciousness of ,self alone enables us 
to understand life and enjoy it4        
,nothing is truer than the motto1 8tre  
heureux1 c'est vivre10to be happy is to 
live4  ,here1 again1 some uneasy        
moralist will point the finger and raise
 the cry of 8selfishness40 ,it is time  
to have done with this purblind1 this   
high-gravel-blind moralist1 who refuses 
to distinguish between self-feeling and 
self-seeking4 ,there are two self-loves4
 ,the one is inseparable from personal  
existence1 the necessary point of       
departure of every conscious action1    
whose activity and whose end are alike  
in the object outside of the self2 the  
other is that egoism which directs both 
the action and its end toward itself4   
,the former is fecund1 ennobling1       
inspiring2 the latter is sterile and    
enfeebling4 ,rightly understood1 nothing
 is so admirable as self-love2 but love 
yourself1 not for what you are1 but for 
what you may be4 ,the wisest of teachers

 set no higher mark for duty than1      
8,love thy neighbor as thyself40 ,it was
 a modern and unphilosophical derogation
 which substituted for it1 8,vivre pour 
autrui40 ,in living the best for        
ourselves1 we live the best for others4 
,the conclusion which we have now       
arrived at1 that happiness is the       
increasing consciousness of ,self1 leads
 us to reflect whether this mental state
 is brought about solely by what is     
generally known as 8pleasures10 or      
whether some other feeling1 not usually 
classed as such1 may not have the same  
effect4 ,man can enjoy only through     
action1 and all his happiness depends on
 action2 but there may be a great deal  
and very intense activity in spheres of 
experience to which the terms pleasure  
and pain1 in their physiological sense1 
do not apply4 ,indeed1 such activities  
may be present along with physical pain 
and mental suffering1 and yet the law   
hold good3 that if these are of a nature
 to exalt the consciousness of self1    

they may be a well-spring of happiness  
under circumstances the most            
unfavorable4 ,this explains a passage of
 ,epictetus which ,i thought over a long
 time before ,i mastered its            
significance18,happiness is an          
equivalent for all troublesome things20 
not that it excludes or abolishes them1 
but that it is a compensation for them4 
,this puts the whole art of happiness in
 a different light4 ,it may teach us to 
avoid some pains and troubles1 and this 
is well2 but the best of it will ever be
 to give us an equivalent for the many  
that remain4 ,any text-book of felicity 
which leaves this out of account may as 
well be burned by ,monsieur de ,paris4  
,now we can understand what ,plato meant
 when he said that the right aim of     
living should stand out of relation to  
pleasure or pain4 ,he had in mind these 
other activities which give in some     
natures an intenser sense to            
self-consciousness than any mere nerve  
reaction4 ,the ancient ideal was the    

greatness of the individual1 the        
richness of his imagination1 the reach  
of his intellect1 the strength of his   
will1 the firmness of his friendship1   
the devotion of his patriotism1 the     
singleness of his life and purpose in   
some noble aim4 ,this it was that       
floated before the intellectual vision  
of ,plato and led him to scorn the      
pleasures of the sense and the charms of
 tranquillity4  ,let us applaud him2 for
 we moderns are not ignorant of the     
luxury of toil and the joy of strong    
endeavor2 we too1 like ,othello1 8do    
agnize an alacrity for hardness20 with  
,seneca we can say1 8,res severa est    
verum gaudium40 ,but we hold it needless
 and unwise to leave any sunny field    
uncultured on whose soil may be trained 
to bloom the fragrant flower of         
pleasure4  ,the yearning for joy is a   
cry of nature which can never be        
stifled4 ,give heed to it and obey it4  
,it calls you to wider horizons1 to     
warmer sympathies1 to a fuller growth1  

to a completer development4 ,it holds   
the secret of ,evolution4 ,it is the    
incessant prompter to a higher form of  
existence4 ,biologists have discovered  
that the avoidance of painful and the   
search for pleasurable sensations are   
the first principles of organic animal  
life1 and are those which have developed
 the amba into the man4 ,in him1 this   
general consciousness has blossomed into
 ,self-consciousness1 and to this he    
owes all the growth of his higher       
nature1 his essentially human powers4   
,to the extent that this is brought into
 harmony with the sum of his faculties  
and with his surroundings1 he wins that 
something greater than pleasure which we
 call happiness4 ,from the culture of   
this1 if from any source1 he must look  
for the advent of those new             
spirit-powers which more fortunate      
generations in the hereafter may enjoy4 
,who knows but those1 our dear children 
of after days1 may gain a still higher  
form of consciousness1 one through which

 they will be brought into harmony with 
the perfect working of the ,cosmos1 and 
the ancient fable be realized1 of men   
who walked the earth as gods8     ,,iii4
 ,the ,relative ,value of ,pleasures4   
,the learned have established what they 
call 8a hierarchy of the sciences10 a   
scheme which shows the relative value   
and scope of the various departments of 
knowledge1 and how the one rises upon   
the other4 ,so in the ,science of       
,happiness there is a series of degrees1
 a gradus ad gaudium1 which measures the
 relative value of human enjoyments and 
the dependence of the higher upon the   
lower4  ,the ignorance or the disregard 
of this fact has led to the ruin of more
 individual lives1 and to more fatal    
misfortunes to the race1 than any other 
error whatsoever4 ,the poison of all    
false religions and philosophies lies   
either in condemning pleasure or in     
commending low forms of it2 and the one 
is as hurtful as the other4 ,the        
religion which to-day numbers more      

believers than any other1 ,buddhism1    
aims its loftiest aspirations to the    
extinction of all desire and the        
abolition of all enjoyment4 ,these are  
the words of ,buddha himself3           
8,let no man look for what is pleasant2 
for not to find it is      pain4        
8,let no man love anything2 for the loss
 of the beloved is      sorrow4         
8,after pleasure follows grief1 and from
 affection comes      fear4       8,i   
have run through many births1 and       
painful it is to be      born again and 
again2 but now1 ,o ,thou ,builder of    
this house1      ,thou hast been seen1  
and not again shalt ,thou rebuild it4   
,the mind has attained to the extinction
 of all desire40  ,this is the ideal of 
happiness that four hundred millions of 
human beings hold before their minds    
to-day4 ,if there is any truth in the   
modern philosophy which teaches that    
pleasure lies in functional activity1 no
 more pernicious message could be       
commended to mankind than that which    

,buddha brought4  ,he is far from the   
only preacher of such a gospel4 8,to    
rest in peace10 8to sleep in the        
,lord10is not this the religious hope   
and aspiration of millions of           
,christians8 ,it is not a whit higher   
than the ,nirvana of the ,buddhist4     
,the avoidance of pain is the lowest    
form of happiness2 more correctly1 it is
 its mere negative1 and scarcely        
deserves to rank as one of its grades4  
,yet1 alas6 to how many millions is it  
the highest form imagined6 ,to how many 
is the only escape from unhappiness to  
forget themselves6 ,this is the cause of
 that thirst for intoxicants and        
narcotics which undermines and infects  
modern society4 ,dr4 ,johnson would     
still find the multitude agree with him 
in his opinion1 that a man is never     
happy except when he is drunk6  ,those  
,quietists who preach tranquillity and  
contentment as the goal which all should
 seek are but one step higher4          
,indifference to pleasure1 or a         

reduction of the number of pleasures1 is
 a sign of weakening of the reason and  
of a retrogression in development4 ,no  
man has a right to be happy because he  
is contented2 though he may well be     
contented because he is happy4 ,to be   
8void of strong desire10 set free from  
hope and fear1 snugly harbored from all 
storms of feeling1 so far from being the
 condition of the sage1 is the          
aspiration of the fool4 ,keen sensations
 awaken the sentiments1 emotions        
fertilize the intellect1 passions       
educate the reason4 ,the brute goes     
through life without a smile or a tear2 
man's proud privilege is to weep and to 
laugh4  ,the ancients taught that       
philosophical happiness is to want      
little1 and that it is the error of the 
vulgar to want much and to enjoy many   
things4 ,the truer doctrine is that     
happiness is expansion and growth1 the  
enriching of our natures by manifold    
experiences1 and the securing this by   
the multiplication of our desires4 ,the 

avoidance of pain and the limitation of 
our hopes to our powers are sometimes   
valuable preliminaries to the pursuit of
 happiness1 but are not always essential
 to it1 and in many instances an        
over-solicitude about them destroys all 
chance for a higher felicity4 ,happiness
 does not come of itself4 ,it has to be 
worked for1 fought for2 and courage and 
endurance are as necessary in this as in
 any other struggle4 ,in the path of    
every pilgrim to the ,celestial ,city   
stand from time to time the giant       
figures of ,death and ,pain1 and shake  
their spears1 saying1 8,wilt thou dare80
  ,the sources of pleasure should1      
therefore1 be multiplied to the utmost1 
and they should be classified1 so that  
undue value should not be assigned any  
one class4 ,theoretically1 there is     
nothing troublesome about this2         
practically1 it is often an             
insurmountable difficulty4 ,the         
pleasures of the senses are inferior to 
those of the emotions1 and these in turn

 are ranked by the enjoyments which     
pertain to the exercise of the          
intellectual powers4 ,no one of these   
can wholly exclude the others4 ,they are
 all inseparably united in the          
individual entity2 but the individual   
can enjoy only with the faculties he    
possesses1 and in proportion to their   
relative strength4 ,it is as absurd to  
ask more of him1 as it were to invite   
the gouty to a foot race1 or the blind  
to admire the colors in a painting4  ,it
 is well to establish and to recognize  
this hierarchy of enjoyments1 beginning 
with those of the sensations common to  
animal life everywhere and culminating  
in those of pure reason1 whose crowning 
felicity is the pursuit of truth2 it has
 been done1 and well done1 by many      
writers2 but what has been generally    
overlooked is that this scheme can have 
small practical application to the      
conduct of life if it is not fully      
recognized that no one of these roads to
 happiness can be successfully pursued  

while the others are neglected1 or      
branded with the sign1 8,entrance       
forbidden40  ,this is where ,asceticism 
has committed its fatal blunder1 and for
 thousands of years has made miserable  
the lives of millions4 ,instead of      
self-control1 it has demanded           
self-abnegation2 instead of the due and 
proportioned exercise of all the powers1
 it has ordered the absolute disuse of  
some of them2 quite as often of the     
highest as of the lowest1 of reason as  
often as lust4 ,under this baleful      
doctrine nations have become misshapen  
in mind1 atrophied in culture1 distorted
 from honest nature's rule1 mean1       
miserable1 and inefficient4 ,yet this   
same doctrine is preached to-day from   
thousands of pulpits in lands of highest
 civilization4 ,is it not time for the  
common sense of most to rise in protest 
against such a survival from the ,dark  
,ages of the life of the race8 ,reason  
blushes only for pleasures which she    
cannot explain1 and he who acquaints    

himself with the whole nature of man    
knows that all his powers and faculties 
have their appropriate use4 ,the ascetic
 may claim a happiness all his own2 but 
so do the extravagant and the vicious2  
both stand condemned before the results 
of their own successes4  ,the intellect 
has no right to chide the enjoyments of 
the senses4 ,pleasures differ in degree 
and permanence1 but not in kind4 ,as    
pleasures they are on a par1 whether    
derived from objects of sense1 from the 
emotions1 or from the understanding4    
,such analysts of mind as ,kant and     
,epictetus agree that there is no       
essential distinction between the most  
refined and the coarsest gratifications4
 8,it is one and the same vital force   
expressing itself in the ,desires1 which
 is affected by all objects which cause 
,pleasure40     ,,iv4 ,the ,distribution
 of ,happiness4   ,having reached an    
understanding about what happiness      
means1 and some notion as to its various
 grades1 it will next be worth while to 

study its distribution in the several   
classes of society1 in contrasting      
grades of civilization1 in the two      
sexes1 and at various ages4 ,this will  
be dealing with the subject according to
 the methods of natural science1 and it 
ought to lead to some interesting       
conclusions4  ,one might expect to find 
a general agreement as to the main      
facts4 ,far from it4 ,the common belief 
is that happiness increases with the    
means1 or at least with the capacity1   
for happiness4 ,it is this belief which 
inspires men to labor for the means and 
improve their capacities4 ,but the      
philosophers nowise concede its         
correctness4 ,hume argued that all who  
are happy are equally happy2 and ,paley 
maintained that happiness is about      
equally distributed among all orders of 
the community2 that the plowman gets as 
much real enjoyment out of life as the  
philosopher1 and the beggar at the gate 
as much as the monarch on the throne4   
,to which ,dr4 ,johnson replied that a  

small glass and a large one might be    
equally full1 but the latter holds more4
 ,the capacity1 he justly argued1 of the
 philosopher to receive a multiplicity  
of agreeable impressions is greater than
 that of the peasant1 and therefore1    
other things being equal1 the quantity  
of his enjoyment will be greater4  ,the 
learned ,doctor1 indeed1 sometimes      
insisted that felicity increases        
directly with the means of enjoyment4   
,representing the latter by money1 he   
would say that a man with six thousand  
pounds a year should be ten times as    
happy as the one with six hundred a     
year2 and if he is not1 it is because he
 is an ass4  ,here he was certainly     
wrong4 ,some of the main elements of    
ordinary happiness are in the possession
 of every class of society1 high and    
low1 poor and rich2 such as the means of
 self-preservation1 family ties1        
friendship1 amusement1 and repose4 ,what
 wealth and power add to this common    
stock becomes less and less at each     

remove4 ,this consideration led ,bentham
 to question whether the prince is twice
 as happy as the laborer1 and to doubt  
whether ten thousand times the wealth   
brings with it twice the enjoyment4 ,his
 followers have attempted to frame the  
relation in a mathematical formula1 and 
have expressed it in the maxim1 8,the   
rate of increase of pleasure decreases  
as its means increase40  ,the conclusion
 is a satisfactory one for several      
reasons1 and appears to be borne out by 
the experience of mankind4 ,gibbon      
quotes the saying of the potent ,sultan 
,abderrahman1 who at the close of his   
brilliant reign of forty years asserted 
that during the whole of that time he   
had had but fourteen days of happiness2 
on which the historian comments that he 
himself could claim many more than the  
famous ,prince4  ,the moral of the story
 is1 that it is not the multiplication  
of the means1 but of the sources of     
pleasure which is the secret of         
happiness4  ,the extremes of the social 

conditions are almost equally           
unfavorable1 the one through the        
privations it entails1 the other through
 the burdens it imposes and the         
distractions it brings4 ,both are       
unpropitious to self-culture1 and this  
alone lays substantial foundations for a
 considerable enjoyment of life4  ,a    
similar debate has taken place in       
reference to the distribution of        
happiness in the different grades of    
civilization4 ,rousseau and his         
followers never tired of portraying the 
delights of the savage state4 ,like the 
ancient ,greeks1 he placed the ,golden  
,age in some ,arcadia of untutored      
shepherds and lawless huntsmen4 ,it is  
the fashion to smile at his notion as   
the vagary of a crank2 but the scientist
 of our own day whose studies of the    
conditions of savage tribes stand ahead 
of all others1 has deliberately         
expressed almost the same opinion as the
 result of his long researches4         
8,civilization10 writes ,dr4 ,theodore  

,waitz1 8has proved itself impotent to  
increase the sum of human enjoyment40   
,what a sad conclusion to reach6 ,and   
what a comment on the jubilant shouts of
 those optimistic philosophers who have 
been telling us how vastly better off we
 are than any of our ancestors6  ,yet   
these also are right in a certain sense4
 ,the most careless reader of history   
must hug himself for joy to think of the
 multitude of miseries and oppressions  
which have disappeared from society in  
the last few centuries4 ,the            
inquisition1 slavery1 trial by torture1 
the press gang1 are but a few of them4  
,at that time the fate and the happiness
 of the individual were in the hands of 
priests and kings and nobles2 now1 thank
 ,heaven6 in most countries1 especially 
in our own1 they are chiefly in the     
control of the individual himself4      
,nevertheless1 it is quite possible in a
 given state of society that general    
evils may diminish while personal       
suffering increases1 owing to an undue  

exaltation of sensitiveness1 a sort of  
moral hyperesthesia1 together with the  
multiplication of desires beyond the    
means of satisfying them4 ,this is1 in  
fact1 the condition of modern society2  
and these traits1 together with its     
instability and rapid changes1 and the  
bitter competition instigated by its    
enlarged freedom1 have unquestionably   
very greatly diminished the amount of   
happiness which might have been expected
 from the ameliorations of the last few 
centuries4  ,there is but one remedy    
which will be of permanent avail1 and   
that is to educate the individual into  
some other ideal of happiness than that 
which is filled by the acquisition of   
property or the gratification of the    
senses4 ,the main purpose of all social 
institutions which have been created up 
to the present time has been the getting
 and the keeping of property2 the motive
 of the higher civilization which is to 
come will be the preparation of the race
 for a life which will be filled and    

sustained by its intellectual and       
spiritual contents4  ,the ,greek        
philosopher thanked the gods especially 
for two blessings1that they had created 
him a ,greek and not a barbarian1 and a 
man and not a woman4 ,evidently he held 
strongly to the opinion that in his own 
country1 at least1 the men had the      
better part in life4  ,though woman held
 an honorable position in ,greek        
society1 it was inferior to what she    
enjoys in the ,united ,states to-day2   
yet the philosopher1 were he among us1  
would probably repeat his thanks4 ,it is
 quite certain that in the distribution 
of happiness the stronger sex has seized
 the lion's share4  ,to be sure1 there  
are certain advantages in the struggle  
for life which a woman seems to be      
conceded1 and others which she by nature
 possesses4 ,she is less exposed to     
dangers than men2 she escapes avocations
 of the greatest hardship and risk2 she 
is generally supported by the labor of  
others1 and she is allowed privileges in

 many small matters of daily life which 
are denied the other sex4 ,of her own   
nature she is less the slave of passion1
 less reckless1 less of an egotist1 less
 inclined to deeds of violence and      
crime4 ,in all civilized countries the  
convictions of women for criminal       
offenses are less than one-third those  
of men4  ,these points are in favor of  
her securing a larger share of          
happiness2 but they are checked by many 
and serious countervails4 ,she is born  
an invalid4 ,her periodic sickness1 the 
burden of pregnancy1 the pains of       
childbed1 the years of distress at her  
climacteric age1 place her for the best 
part of her life at a fearful           
disadvantage4 ,enter the library of a   
physician and turn the leaves of his    
thick volumes on obstetrics and the     
diseases of women if you would have your
 sympathies harrowed by a long list of  
dreadful maladies of which men know     
nothing4  ,another thought disables a   
woman1 and must lessen and darken the   

enjoyment of her life in every rank and 
condition of society4 ,unless under     
immediate protection1 she is always     
exposed to the possibility of insult and
 assault1 and no general safeguards will
 ever entirely remove this danger4      
,outside of these inevitable            
disabilities1 the unfortunate elements  
in the modern condition of women are    
owing to the legal and religious tyranny
 of men4 ,the dogmas of ,christianity   
distinctly lowered her position compared
 to what it was in the ,roman ,republic 
or the cities of ,etruria4 ,at ,delphi1 
the thoughts of the gods found          
expression through the mouth of the     
priestess2 but the founder of ,christian
 institutions forbade women to speak in 
the churches4 ,the ancient ,greek prayed
 to the goddesses1 ,minerva1 ,aphrodite1
 and ,demeter1 as the givers of the good
 things of life1 of wisdom1 of love1 and
 the fruits of the field2 but to the    
,christian1 evil and death and pain were
 what the first mother of the race      

brought as a dower to her husband and   
left as a legacy to her children4       
,these pernicious teachings led to a    
steady oppression of woman in all ages  
of ,christianity1 our own included4 ,so 
thoroughly did they become ingrained in 
the minds of men that the most liberal  
scarcely recognized their presence4 ,the
 priest laid on the bride the obligation
 of obedience to her husband2 and the   
philosopher1 ,rousseau1 servile in this 
to the ideas of his time1 when he has   
completed the education of his ,emile1  
contents himself with saying to ,sophie1
 8,this is the man whom it is your duty 
to endeavor to please60 ,not until a man
 arose emancipated from all tradition1  
did the teaching of ,plato that the     
sexes should be socially and politically
 equal find a modern philosopher to echo
 it2 that was when ,john ,stuart ,mill  
wrote his essay on the freedom of woman2
 though it would be unfair to the growth
 of religious thought not to add that he
 had been anticipated in most practical 

points by the despised dissenter1       
,george ,fox4 ,only when the spirit of  
teachers such as these will have        
permeated the institutions1 the         
religions1 and the social traditions of 
the day1 will women have a fair chance  
with men at the common stock of         
happiness possible for the race4  ,most 
fatal of all measures to the happiness  
of woman has been the unceasing effort  
of ecclesiasticism to make marriage1 for
 her1 an indissoluble sacrament of      
servitude1 instead of an equal civil    
contract1 in which no obligation is     
assumed on the one side which is not as 
fully accepted on the other4 ,mill well 
remarks that the miseries produced in   
the lives of individual women by        
subjection to individual men are simply 
incalculable4 ,guarantee the wife every 
right and every privilege that the      
husband has1 and the increased happiness
 of both will be sure to crown the      
concession4  ,the remedy for this state 
of things is the proper education of    

girls and women4 ,but it is a remedy not
 likely to be administered soon1 in     
spite of the talk about it4 ,men prefer 
ignorance in women1 as women admire     
blind devotion in men2 because these    
enable each sex to cheat the other more 
easily4 ,nothing is more essential to   
her happiness than that she should be   
taught the hygiene of her sex early in  
life2 but the popular voice says        
ignorance means innocence1 and thousands
 of women are condemned to life-long    
misery in consequence4 ,i had a medical 
friend who wrote a volume of excellent  
advice to mothers1 and his profession   
almost ostracized him for it4 ,beyond   
all things1 a girl's education should be
 directed toward manual training and    
exercises of the understanding2 instead 
of that1 she is taught the fine arts and
 regaled with poetry and fiction4 ,her  
imagination is fostered by lectures on  
esthetics1 and her memory crammed with  
moral platitudes which have no place in 
real life2 while the principles of      

business and the maintenance of her own 
rights are left out of her training4 ,i 
cannot but attribute to this the most   
common and fatal defect of the female   
mind1its lack of the sense of abstract  
justice4  ,men are so selfish and       
ignorant that they do not understand how
 much they themselves forfeit by thus   
reducing the position of woman4 ,in my  
studies of ethnology1 ,i first inquire  
the position occupied by woman in a     
given tribe or nation2 for ,i have      
discovered no better common measure of  
civilization4 ,the profoundest thinkers 
of the age have recognized the principle
 here involved4 ,goethe closes the      
second part of ,faustwhich is a poetic  
presentation of the evolution of        
,european culturewith the significant   
words18,the forever feminine leads us   
onward40 ,his friend1 ,wilhelm von      
,humboldt1 expressed a double fact in   
the phrase18,the ,woman stands nearer   
the ideal of ,humanity than the ,man2   
but she more rarely attains it40 ,she   

does not1 because she is prevented by   
prejudice1 by dogmas1 and by laws4      
,until these weeds are scorched to ashes
 by the growing flame of free           
intelligence1 neither will she secure   
the meed of happiness which is her due1 
nor will man have found the right road  
to his best prosperity4  ,plato proposed
 to banish poets from his ideal         
,republic because they are such liars4  
,the prevalent notion that childhood and
 youth are the happiest periods of life 
is largely owing to this mendacious     
crew4 ,i have rarely met an intelligent 
person of years who held the opinion4   
,it arises from forgetfulness of early  
sorrows1 from false pictures of youthful
 joys1 and from undue attention to      
present pains4 ,most of those who really
 feel such regret are the moral or      
literal prodigals1 who have wasted their
 substance in riotous living1 and       
bewail1 not the lost happiness1 but     
their inability to repeat their follies4
  ,the rule of honest nature is that    

enjoyment should steadily increase up to
 the full maturity of the powers1 mental
 and physical4 ,this1 under favorable   
circumstances1 is between forty-five and
 fifty years of age4 ,after that1       
physical decadence sets in1 and only by 
exceptional strength or by increased    
effort can its fatal progress be for a  
while stayed4 ,from inquiry of many     
persons1 ,i am persuaded that the rule  
of the increase of enjoyment up to this 
turning-point is on the average correct4
  ,that old age is synonymous with      
wisdom is a comical deception which the 
graybeards have palmed off on the world1
 because by laws and customs they hold  
most of the property1 and want most of  
the power as well4 ,in fact1 diminution 
of the physical powers means decay all  
round4 8,as we grow old10 observes      
,thoreau1 8we cease to obey our finer   
instincts40 ,it is an error to talk of  
the accumulated wisdom of years4 ,the   
experience of youth serves but to lead  
old age astray2 and this is seen nowhere

 so plainly as when an old man pretends 
a zest for the pleasures of the young4  
8,no fool like an old fool0 is the      
proverb4 ,such men are 8out of their    
class10 as a trainer of athletes would  
say4 ,every age has pleasures           
sufficient1 which are appropriate to it1
 and these alone should be sought for4  
,to those who know and respect these    
laws of nature1 old age is very         
tolerable4 ,it brings many compensations
 for its inevitable losses2 and though  
not likely to be so happy as the best of
 middle life1 it should be and often is 
superior in this respect to youth4      
,probably it would generally be so were 
it more willing to learn the lessons    
appropriate to it4 ,bonstetten goes so  
far as to say1 8,no one can be happy    
till he is past sixty20 but the proverb 
of the ancient ,rabbis holds forever    
good18,he who teacheth the old1 is like 
one who writes on blotted paper40       
,v4 ,principles of a ,self-,education   
for the ,promotion of ,one's ,own       

,happiness4   ,the purpose of this      
chapter is not to enter into practical  
details of an education for             
happinessthat is the mission of the rest
 of the book1but to establish certain   
general theoretical principles on which 
such an education must be carried out in
 order to be successful4  ,and first1 ,i
 must repeat what ,i have already       
intimated1 that any permanent and even  
moderate stock of happiness does not    
fall into the open mouth1 like the      
roasted quails in the fairy story1 but  
can be obtained only by methodical      
pursuit and constant watchfulness4      
,eternal vigilance is said to be the    
price of liberty2 and liberty is only   
one of the necessary elements of        
happiness4 ,meditation1 forethought1 and
 the formation of a clearly defined     
,plan of ,life are all required1 and    
even then success is far from certain4  
,at the outset1 ,i must attack as       
unsound a maxim which has been          
assiduously disseminated by the school  

of economists of which ,herbert ,spencer
 is the leader4 ,it is put in the       
form18,the greatest efficiency is the   
greatest happiness40 ,it would be a     
calamity if this were true4 ,the pursuit
 of happiness would be hopelessly       
circumscribed1 as but few in the world  
can attain maximum efficiency in        
anything4 ,fortunately1 it is           
historically false4 ,those men who have 
won fame by their enormous personal     
capacity have certainly not been the    
happiest of their kind4 ,far from it4   
,they have been men of one idea1        
absorbed by some 8ruling passion10 to   
which they have sacrificed all else1 and
 consequently1 so far from gaining      
happiness1 have usually ended by        
wrecking their own and others'4 ,it is  
not the reach of a man's abilities1 but 
the use he makes of them1 that decides  
his fortune4 ,spencer's maxim is        
precisely the reverse of the principle  
which should govern an education        
intended to secure the utmost enjoyment 

for the individual and those around him4
 ,such an education should not be       
concentrated on one faculty of the mind 
nor on one subject of study1 but should 
extend in all directions1 be broad and  
many-sided4 ,it is an education within  
the reach of every one1 which requires  
no schoolmaster but oneself2 and yet    
confers a degree on its graduates more  
valuable than any university can bestow4
  ,its leading theoretical principles   
may be grouped under five propositions3 
,i4 ,the multiplication of the sources  
of pleasure and the diminution of those 
of pain4  ,,ii4 ,the maintenance of a   
high sensibility to pleasurable         
impressions4  ,,iii4 ,the search for    
novelty and variety of impressions4     
,,iv4 ,the establishment of a proper    
relation between desires and pleasures4 
,v4 ,the subjection of all pleasures to 
the increase of happiness4  ,these      
principles are not speculative or       
doctrinal1 but are based on the         
physiology of the nervous system and the

 constitution of the human mind4  ,i4   
,let us begin with the first1 for it is 
the basis of the whole ,art of          
,pleasure4 ,differently expressed1 it   
means that the sum of our enjoyment must
 be enlarged by increasing our sources  
of enjoyment4 ,in other words1 we must  
set to work to acquire tastes in        
addition to those which we already have 
by nature or previous education4 ,the   
most useful instruction is that which   
teaches us to profit by all our chances4
 ,people are never so unhappy as they   
think they are1 because at the moment   
they forget how many sources of pleasure
 remain for them4  ,review the field4   
,take an 8account of stock40 ,most      
people have five senses in tolerably    
good order4 ,how many have seriously    
calculated the number of different      
gratifications each of these senses is  
capable of yielding8 ,beyond these lie  
the inviting fields of the ,agreeable   
,emotions1 whose prolific soil needs but
 to be stirred to teem with flower and  

fruit2 and still beyond1 but in easy    
reach1 the uplands of ,reason and       
,thought rise into the purer air1 and   
offer perspectives of entrancing beauty4
  ,all these resources are1 to some     
extent1 open to every one4 ,but most sit
 like a peasant at the table of a       
prince1 refusing to taste the choice    
viands which are before him1 because he 
cares only for the beans and hodge-podge
 of his daily fare4  ,along with the    
multiplication of the sources of        
enjoyment must go the studied avoidance 
of profitless pain4 ,i say profitless   
pain1 because there is pain which is    
profitable1 and to avoid that would be  
to miss the best of life1 as ,i shall   
try to show on a later page1a           
distinction too often forgotten by those
 political economists who are preparing 
the race for the era of universal       
happiness4  ,all pain is profitless     
which is incurred by a deliberate       
violation of natural law1 such as       
needless neglect of health or disregard 

of social custom4 ,when we confess that 
we have 8made fools of ourselves10 we   
suffer what our knowledge could have    
prevented1 and we recognize it4 ,the    
part of wisdom is to avoid such         
suffering4  ,here lies the incalculable 
value of knowledge in this pursuit4 ,i  
do not mean extensive learning or       
erudition1 but knowledge of ourselves1  
of our immediate natural surroundings1  
and of our own sphere of probable       
activity4 ,the chief value of           
,knowledge1 says ,epictetus1 is that it 
destroys ,fear4 ,we do not dread the    
known1 but the unknown4 ,its worth does 
not stop there4 ,it enables us to escape
 disasters1 to lessen pain1 to mitigate 
suffering in ourselves and others1 and  
to secure many joys4 ,three verbs1      
observes the philosophical ,littr1      
express the ideal perfection of human   
happinessto know1 to love1 and to serve4
  ,the true end of what is called       
8culture10 or a 8liberal education10 is 
not to store the mind with a variety of 

facts useful in managing men or in      
making money1 but to expand our         
sympathies1 to bring us in touch with   
all that is beautiful and enjoyable in  
our lives2 it is to increase the        
sensitiveness of our finer instincts1 so
 that they will respond more readily to 
the delicate stimuli of pleasurable     
impressions4 ,thoreau1 walking behind   
the farmer's cart1 claimed to have      
stolen the best part of the load of     
apples when he inhaled the fragrant     
aroma from the fruit4 ,to him it was    
more gratifying than to have filled his 
stomach with the acid pippins4  ,of all 
false maxims for happiness1 that to be  
8content with little0 is the falsest4   
,we should want immensely1 but want     
wisely4 ,to supply such wants there is  
no need of the revenue of a kingdom or  
the lore of a pedagogue4 ,not one man in
 a thousand exhausts the means of wise  
enjoyment which are daily within the    
reach of his hand4 ,why go far a-field  
to seek the treasure buried neath his   

own hearth-stone8 ,what he needs is to  
study himself and his environment1 so as
 to protect himself from the dangers to 
which he is exposed1 and to draw from   
such circumstances as he is placed in1  
and from such faculties as he is        
possessed of1 the maximum of            
gratification which they can render him4
 ,if all persons acted consistently on  
this principle1 the general sum of human
 happiness would be indefinitely        
increased4  ,the kind of knowledge which
 is most serviceable to this end is by  
no means difficult to acquire4 ,it falls
 within the range of a common school    
education1 and ought to be made a part  
of it1 with the definite aim of         
promoting personal happiness4 ,professor
 ,alexander ,bain1 who belongs to the   
,scotch common-sense school of          
philosophers1 and who treats all        
questions in a business-like manner1 has
 drawn up a scheme of such an education1
 which any one can carry out for        
himself4 ,it is so excellent that ,i    

present its main features1 with         
amplifications of my own4  a4 ,a        
,knowledge of the ,bodily ,constitution4
  ,this means an acquaintance with the  
outlines of anatomy and physiology1 the 
rules of personal and general hygiene1  
some understanding of the most prevalent
 diseases in the locality in which we   
live and those to which we are          
individually most liable1 and the       
simplest means for their prevention and 
treatment2 what best to do in cases of  
sudden accidents and emergencies2 and   
last1 though not least1 the precepts for
 training1 strengthening1 and           
beautifying the body and the features4  
b4 ,the ,elements of the principal      
,physical and ,chemical ,sciences4      
,even a rudimentary knowledge of the    
sciences of chemistry1 geology1         
geography1 astronomy1 of mechanics1     
steam1 electricity1 etc41 such as can be
 acquired from primary text-books1      
increases wonderfully our interest in   
the world around us and in what we see  

and hear every day of our lives1 and    
thus furnishes a thousand sources of    
enjoyment1 besides being certain to find
 numerous practical applications of     
utility4  c4 ,the ,study of the ,mind4  
,this is at once a delightful pastime   
and an indispensable art for success in 
many lines of business4 ,it means an    
acquaintance with the motives which     
actuate men in their decisions1 the     
personal traits which make up their     
characters1 their passions and their    
ambitions1 their weaknesses and their   
prejudices4 ,men distinguished for what 
is called 8executive ability10          
statesmen1 diplomatists1 promoters and  
managers of great enterprises1 all      
either possess by nature or have        
acquired by study this insight1 and to  
it they owe their success4 ,to some     
degree1 all can attain it by observation
 of those around them1 and by the       
perusal of works which explain the      
constitution of the mind and the        
dominant motives of human action4 ,to   

this should be added an unprejudiced    
reading of modern politics and history1 
especially of one's own country and     
,state4  d4 ,a ,knowledge of the        
,principles of ,business4  ,worry about 
business affairs is probably the        
commonest cause of unhappiness4 ,a great
 deal of it is inevitable2 but a large  
share of it would be prevented were both
 sexes taught early in life the general 
rules and customs of business1 and those
 principles of financial management1    
investment1 prudence1 and economy1 which
 are nearly as fixed in their operation 
as those of the motions of the stars4   
,there are many popular handbooks on    
this subject1 and one such ought to be  
in every household4  e4 ,a ,study of the
 ,value of ,evidence4  ,a remarkable    
writer1 ,de ,senancour1 who under the   
name of ,obermann composed some strange 
books early in this century1 maintained 
that if men would tell the truth and    
could predict the weather1 nearly all   
the sufferings which afflict humanity   

would disappear4 ,there is a great deal 
in his opinion4 ,at present1 all men    
have a rooted aversion to truth1 and    
neither wish to tell it nor to hear it  
beyond a strictly limited amount4 ,but  
as a knowledge of facts is essential to 
right action1 the estimation of evidence
 and the calculation of probabilities   
are necessary to a prosperous life4 ,a  
man who has this faculty is said to be  
gifted with 8sound judgment10 but it is 
quite as much an acquirement as a gift4 
,there are well-known principles by     
which the value of testimony is balanced
 and the weight of evidence decided4    
,they are in daily application in our   
courts1 and can be applied at least as  
successfully to affairs outside4  ,such 
are the outlines of an education        
directed toward increasing the sources  
of enjoyment and diminishing the causes 
of suffering2 and what remains to be    
said is little more than an extension of
 the principles thus laid down4  ,,ii4  
,the second principle is the maintenance

 of a high sensibility to pleasurable   
impressions4  ,to reach the right       
meaning of this we must begin with      
physiology4 ,all impressions of the     
nervous system1 that is to say1 all     
feelings1 may be compared or studied    
with reference to three criteria1 their 
,quality1 their ,intensity1 and their   
,persistence4 ,feelings of the same     
quality1 as a rule1 heighten each       
other's intensity1 but persistence is   
usually inversely to intensity4 ,the    
keener the sensation1 the shorter its   
duration4 ,the story is told of a       
,french scholar who1 for suspected      
heresy1 was subjected to judicial       
torture on the rack4 ,when the          
instrument was extended the first time1 
dislocating several of his joints1 he   
uttered a cry of agony2 but at the      
second extension he burst into laughter4
 8,at my own ignorance10 he explained1  
8to suppose that ,i could feel such     
suffering twice40  ,it is essential to  
anything like a constant flow of        

pleasurable feelings that we maintain a 
high state of vigor in the organs of    
sensibility2 and this can only be       
accomplished by a careful limitation of 
intensity in favor of persistence of    
feeling4 ,occasional nervous impressions
 of a very high degree of intensity are 
not only consistent with health1 but    
increase it2 but their frequent         
repetition1 and especially the          
determined effort to maintain them for  
long periods1 inevitably result in a    
deadening of the sensibility and a lack 
of response to ordinary and healthful   
stimuli4  ,the ignorance or disregard of
 these physiological laws explains some 
of the most disastrous and conspicuous  
failures to attain happiness where every
 circumstance seems propitious4 ,the    
neglect of them is the origin of that   
morbid condition of the mind which has  
been called 8the disease of the         
century10 la maladie de la sicle1,ennui4
  ,the bitter pessimist1 ,schopenhauer1 
delighted to show the worthlessness of  

life1 whose only variety is from the    
toil of pursuit to the ennui of         
possession2 while the sweet mystic1     
,pascal1 discovering in the same feeling
 the greatest misery of man1 saw in it  
that which would prove his salvation1   
for it would lead him to renounce the   
vanities of the world and give himself  
unto ,god4 ,the one opinion is worth as 
much as the other4  ,if we make an      
anatomy of ,ennui1 as ,burton made an   
anatomy of ,melancholy1 we shall find   
that two different1 though allied1      
mental conditions have been grouped     
under the name4  ,the one is that sense 
of immeasurable boredom which we feel   
when placed in uncongenial conditions1  
especially such as ought to be welcome  
to us1 as listening to good advice1 or  
hearing instructive lectures1 or reading
 useful books1like this one4 ,we are    
driven to any revolt by such            
inflictions4 ,the scholar will turn     
gypsy and the virtuous youth a vagrant  
to escape them4 ,as a boy1 at stiff     

company dinners1 ,i used to suffer from 
a keen desire to throw a plate through  
the window1 or commit some other        
outrageous breach of decorum4  ,what is 
the meaning of this innate revolt       
against conventionalism and formality   
and respectability8 ,the divines are    
ready to tell you that it is a clear    
case of original sin4 ,it is nothing of 
the kind4 ,it is the inherited and      
unquenchable thirst for freedom in the  
human heart1 and in some temperaments   
the strength of this passion for liberty
 is such that any sacrifice is cheap to 
purchase it4  ,perhaps these have not   
the worst of the bargain4 8,who is the  
happiest man in ,france80 some one asked
 the academician1 ,d',alembert4 ,quelque
 misrable1 8,some wretched fellow10 he  
replied4 ,there is infinite philosophy  
in his answer4 ,browning1 in ,fifine at 
the ,fair1 discusses the question with  
amazing insight into human motive4 ,he  
demands1    8,what compensating joy1    
unknown and infinite1    ,turns         

lawlessness to law1 makes               
destitutionwealth1    ,vicevirtue1 and  
disease of mind and bodyhealth80  ,he   
finds the answer in the 8frenzy to be   
free0 which is the ruling passion in    
such characters as he describes4 ,he is 
right1 for ennui of this kind is unknown
 in conditions of the largest personal  
freedom1 as in the savage state and     
among the vagabonds of society4  ,the   
other form of ennui arises not from     
external conditions1 but from those     
which are within4 ,it is a species of   
dissatisfaction with self4 ,a man is    
generally his own stupidest companion4  
,according to the proverb1 8,poor       
company is better than none20 because   
the poorest of all is oneself4 ,a       
curious paradox that has been noted is  
that the more a man thinks about        
himself1 the less he cares to be alone  
with himself6 ,we no longer shun        
solitude from the dread of bandits or   
ghosts1 but to escape the sight of the  
specters which arise within ourselves4  

,how many of us can boast of the        
8sessions of sweet silent thought0 which
 the poet praises as the crown of       
felicity8 ,amid the gay throng of       
pleasure-seekers at ,ranelagh1 ,dr4     
,johnson felt himself distressed by the 
reflection1 8,that there was not one in 
all that brilliant circle who was not   
afraid to go home and think40  ,there is
 a moral virtue which the ,roman        
philosophers called sufficientia and the
 ,germans ,selbstgengsamkeit1 which     
terms are not at all translated by the  
,english 8self-sufficiency40 ,let the   
word go2 the thing is what is needed4   
,make yourself an agreeable companion to
 yourself1 and this form of ennui will  
be known to you no longer4 ,this can    
only be accomplished by the constant and
 well-directed exercise of your personal
 activities1 and by the maintenance of a
 high degree of sensibility to          
pleasurable impressions4  ,,iii4 ,the   
search for novelty and variety of       
impressions4  ,the ,art of ,happiness   

prescribes that instead of cultivating a
 limited number of pleasurable          
impressions up to a high degree of      
intensity1 we should seek a large       
variety1 diverse in quality1 moderate in
 intensity1 considerable in persistence4
 ,this precept1 properly understood1 is 
consistent not only with a high1 but    
perhaps with the highest degree of      
gratification1 for it is supported by   
another physiological law of the        
greatest interest4 ,this is1 that the   
utmost zest of pleasure is invariably   
conditioned on the entire novelty of the
 sensation4 ,this fact is so familiar   
that it is embalmed in common proverbs1 
as that 8,variety is the spice of life10
 and the like4 ,but the deep            
significance and the manifold           
applications of these sayings are rarely
 considered4  ,entire novelties are     
within the reach of few1 and come of    
themselves but seldom4 ,fortunately1    
their agreeable effect can be closely   
imitated by influences quite within our 

own control2 that is1 by the remission  
and alternation of the pleasures already
 our own4 ,this alone will maintain the 
efficacy of any pleasure1 for it is a   
sad fact that in impressions on the     
nervous system1 persistence can never   
become permanence4 ,remission and       
reaction in all sensations are demanded 
by that eternal and infinite law of     
,periodicity1 or ,rhythmical            
,recurrence1 which is the last and      
highest in the ,universe of mind or     
matter4 ,this in turn enforces on us the
 importance of aiming for a multiplicity
 of sources of pleasure1 so that we may 
heighten their impressions by frequent  
variety4  ,here again we come into      
conflict with that cherished delusion   
which makes contentment and tranquillity
 the chief elements of happiness4 ,with 
political economists1 it often arises   
from a confusion of the spheres of the  
,state and the ,individual4 ,the ,state 
properly aims at peace1 established     
order1 routine1 and material ends2 but  

the ,individual should seek variety and 
activity1 he should try untrodden paths 
and risk unknown crises4 ,this alone    
will make him a many-sided1 strong      
character1 responsive up to the full    
measure of his powers to all impressions
 of natural enjoyment4  ,the foe he has 
to guard against in this joyous quest is
 ,habit4 ,this is the tyrant whose iron 
scepter enslaves most men4 ,the         
promptings of pleasure and pain are far 
from being the only incentives2 probably
 they are by no means the most numerous 
or potent4 ,the 8ruling motives0 of most
 persons are simply the associations1   
customs1 ideas1 and aims with which they
 have been longest in contact4 ,a given 
mental tendency soon becomes            
predominant1 its easy yoke becomes      
adjusted to the neck1 and the man       
pursues his way in life without more    
resistance than the ox to the wain4     
,vain the attempt to break his fetters  
and sever the bonds of his habits4 ,he  
is satisfied to reply1 as the ,arab to  

the visitor1 who would teach him a      
better agriculture8,thus did my father  
before me and thus my mother taught me2 
and in this manner shall ,i continue40  
,all attempts to make men happier on a  
large scale have been shattered against 
the rock of this stubborn conservatism4 
,only at rare intervals has it been     
riven by the shock of some mighty       
emotion which has swept1 tornado-like1  
over the soul of a nation1 uprooting the
 tangled growths of bigotry and routine4
 ,the only hope is that here and there  
an individual will arise and say to     
himself1 8,i shall believe nothing      
merely because those around me believe  
it2 ,i shall do nothing merely because  
,i am accustomed to do it2 ,i shall     
render to myself a reason for my every  
decision and act40  ,if some one asks1  
,why this invective against ,habit1 easy
 ,habit1 soft as a padded chair1        
comfortable as an old shoe8 the answer  
must come from an analysis of mind4 ,i  
have before shown that all true motives 

of the ,will are directed toward the    
avoidance of pain or the attainment of  
pleasure4 ,these alone are clearly      
conscious motives1 distinguishing       
between ,self and ,object1 and therefore
 heightening to the sense of individual 
life4 ,whatever we do 8by habit10 on the
 other hand1 we do1 in a greater or less
 degree1 by what physiologists call     
8unconscious cerebration10 and through  
the involuntary action of our nervous   
and muscular systems4 ,this automatic   
action of our organism is constantly    
encroaching on our consciousness1       
submerging it1 like the tide the shore2 
darkening it1 like the night the        
landscape2 swallowing it inch by inch1  
like the boa his prey4 ,the struggle    
against ,habit1 therefore1 and all that 
,habit means1 prejudice1 bias1 bigotry1 
authority1 is a struggle for life1 and  
the nation1 the society1 the individual1
 who succumbs in the contest is1 by the 
very fact1 bound hand and foot and cast 
into utter darkness4  ,,iv4 ,the        

establishment of a proper proportion    
between desire and pleasure4  ,through  
the mouth of ,hamlet ,shakespeare makes 
the philosophical reflection8,there is  
nothing either good or bad but thinking 
makes it so20 in other words1 the value 
of anything reckoned in the currency of 
enjoyment1 lies not in the thing itself 
but in the strength of our wish for it4 
,most of the aims of effort are like    
curios1 whose price is gauged entirely  
by the anxiety of the amateur to obtain 
them1 and not by any intrinsic quality4 
,in life there is no more useful faculty
 than to be able to put the right price 
on pleasures4 ,the best of prudential   
maxims is 8,count the cost40 ,the outlay
 of effort should be in a just relation 
to the return which can be reasonably   
reckoned upon4 ,a given pleasure should 
be sought with an energy strictly in    
proportion to the gratification which it
 can actually yield1not in proportion to
 a false ideal of that gratification as 
portrayed by the exaggerations of       

passion or morbid desire4 ,when         
infatuation or fascination or an        
over-heated imagination leads the chase1
 horse and rider will be soon landed in 
the ditch4 ,pain and disappointment ever
 follow an end sought in excess of its  
real value4 ,again to quote the great   
dramatist1 the 8expense of passion0 is  
sure to be succeeded by 8a waste of     
shame40  ,the precept of education which
 is thus enforced is the regulation of  
desire by reflection and deliberation4  
,proceed to an appraisement1 as in      
business affairs4 ,ask yourself the     
grounds of your desire4 ,is it from     
experience1 or merely on hearsay1 and   
from a groundless imagining of what the 
object might yield if attained8 ,if it  
is from experience1 and the tasted sweet
 whets anew the appetite1 recall the    
reaction and the consequences1 and if   
they were unpleasant1 present them fully
 before the bar of your judgment4 ,if   
imagination alone influences you1       
remember that you are playing the       

children's game of 8swapping in the     
dark10 and are liable to exchange solid 
value for dross4 8,depraved affections10
 observes ,lord ,bacon1 8are false      
valuations40  ,v4 ,the last of the five 
principles stated is the crown of all of
 them1,make all pleasures a part of     
happiness4  ,i have already explained   
the difference between mere pleasurable 
sensation and happiness in the true     
sense of the term4 ,while the former    
belongs to man's animal nature1 the     
latter is intimately associated with the
 consciousness of ,self4 ,the power of  
discriminating one's ,self from the rest
 of the universe1 and making one's ,self
 the subject of one's own observation is
 a faculty peculiar to man alone4 ,there
 is nothing which lends him more potent 
aid to accomplish this than his         
pleasurable sensations4 ,this alone     
imparts to them any real value in the   
history of the individual or the race1  
and through this their value becomes    
inestimable4  ,this has always been     

recognized as true of some of them2 but 
the error of most teachers has been that
 they have refused to acknowledge the   
value of all pleasure to this end1 the  
excellence of all enjoyment1 when it is 
brought into relation to the full nature
 of man4 ,some have claimed that the    
charms derived from the esthetic and    
benevolent emotions are enough to fill  
our lives2 others advocate intellectual 
joys2 many preach that the religious    
sentiment offers all that man needs2    
while counselors of an opposite tendency
 cry1 8,eat1 drink1 and be merry1 for   
to-morrow ye die40  ,all are wrong4 ,the
 spirit of sound culture will recognize 
the whole nature of man and the         
solidarity of all his parts1 and will   
insist on respecting that unity1 if his 
true development is to be accomplished4 
,for this reason it will strive to      
render the pleasures of the senses and  
emotions as intellectual as possible2   
and with not less earnestness will aim  
to keep the pleasures of the intellect  

in touch with the emotions and the      
senses4 ,its principle will be that the 
more intimately the gratifications of   
sense are infused with emotion and      
thought1 the more they will be both     
purified and strengthened2 and the      
closer the web into which we can weave  
the austere joys of the reason along    
with the emotions and the feelings1 the 
more sympathetic1 wide-reaching1 and    
ennobling will those joys become4 ,as   
the ancient mason mingled water from the
 sky with clay from the earth to make   
the bricks wherewith to build the       
temple1 so the permanent structure of   
human progress can be erected only by   
combining in due proportion the extremes
 of man's delights4  ,a real though     
mysterious bond unites sense with that  
which is above and beyond sense4 ,toward
 this ,unknown it is ever striving1     
though blindly and unconsciously4 ,in   
lower forms of life this has led to that
 marvelous series of transformations    
which1 at last1 have reached their      

culmination in man4 ,in him the struggle
 no longer expends itself in physical   
changes1 but frames the ideals which    
float before his mind1 constantly       
spurring him to attempt the impossible4 
,rest assured that the analogy which    
holds good throughout all organic nature
 fails not in him1 its most perfect     
production4 ,somehow1 by unknown ways   
and under the guidance of unseen laws1  
his unwearying effort to discover the   
invisible in the visible1 the permanent 
in the transient1 the ideal in the real1
 will infallibly lead him in triumph to 
the final goal of all ,life4 ,whenever1 
without ulterior aim and for its own    
sake1 we give ourselves up to the       
admiration of some grand scene in nature
 or masterful production of human art1  
we feel and recognize how near to us1   
how much a part of us1 is that invisible
 and ideal world in which are set up the
 goals of man's noblest aspirations4 ,to
 unite these opposites1 to illuminate   
the pleasures of sense with the light of

 the ideal1 and1 on the other hand1 to  
capture its evanescent rays by          
entangling them in material enjoyments1 
is the final precept of the ,art of     
,happiness4         99     99     99    
99     99  ,anthropology1 the ,science  
of ,man1 is the point of convergence of 
all the other sciences2 and the one aim 
of the ,science of ,man is the          
,happiness of man2 thus the ,pursuit of 
,happiness is the end of all pursuits4  
,pope displayed the inspiration of the  
poet when he devoted the final epistle  
of the ,essay on ,man to a discussion   
of1    8,happiness1 our being's end and 
aim40         99     99     99     99   
99  ,the study of ,philosophy1 said     
,socrates1 is the studying how to die4  
,i add1 that the study of ,happiness is 
the studying how to live2 and that he   
who acquires either1 possesses both4    
99     99     99     99     99  ,rules  
for happiness are worth studying1 even  
if they are no better than the rules for
 writing poetry3 which are said to      

prevent ill poets1 if they never make   
good ones4         99     99     99     
99     99  ,fortunately1 happiness is a 
tree with many roots4 ,it does not      
depend entirely on outward              
circumstances2 nor entirely on          
temperament or health2 nor entirely on  
ourselves or on others2 nor entirely on 
prudence or study4 ,by cultivating any  
one of these1 the tree will bear some   
fruit4 ,so bounteous are the gifts of   
nature1 that if we simply reduce the    
evils of life to something manageable1  
our happiness will often take care of   
itself4         99     99     99     99 
99  ,all history teaches that those who 
renounce pleasure for themselves are    
least scrupulous about inflicting pain  
on others4         99     99     99     
99     99  ,genuine pleasure has this   
unique trait3 the more you get for      
yourself1 the more you provide for      
others4         99     99     99     99 
99  ,pleasure and pain are common to all
 animals2 and man's most exalted joys   

and sorrows bear a family likeness to   
these universal sensations4         99  
99     99     99     99  ,in a certain  
sense1 every pleasure is a victory1     
every pain a defeat2 the former is      
allied to movements of attack1 the      
latter to those of defense or           
submission4         99     99     99    
99     99  ,pains are pains to all2     
while there are many pleasures which are
 such to but a few2 though there is no  
reason but ignorance why they are not   
shared by the many4         99     99   
99     99     99  ,the bliss of         
ignorance consists in not knowing how   
much we never had1 and in living unaware
 of the worst of our mistakes4          
99     99     99     99     99          
,spiritualize your senses2 the lowest of
 them may become first in the kingdom of
 culture4 ,sensualize your intellect2   
only thus can you attain the            
companionship of those noble brethren1  
,humanity and ,urbanity4         99     
99     99     99     99  ,our happiest  

moments are those in which we believe we
 can realize our ideals4         99     
99     99     99     99  ,those who     
condemn the pursuit of ,happiness reveal
 the baseness of their own conception of
 it4         99     99     99     99    
99  ,the doctrine that we should get rid
 of our wants by extinguishing our      
desires is suited to the clown in the   
story1 who cut off his ears because they
 were cold4         99     99     99    
99     99  ,self-realization is widely  
different from self-manifestation4      
99     99     99     99     99  ,an     
error that persuades us we are happy is 
more welcome than a truth which shows us
 we are not4         99     99     99   
99     99  ,life is a sphere with an    
infinite number of sides2 but1 like the 
terrestrial globe1 to each individual it
 seems a plain1 bounded by his own      
horizon1 with himself in its center4    
,,part ,,ii4  ,how far our ,happiness   
depends on ,nature and ,fate4     ,i4   
,our ,bodily and ,mental ,constitutions4

   ,to live happily1 we must in the     
first place live4 ,transparent truism1  
but how often forgotten6 ,how many of   
our pleasures tend to weaken life1      
rather than to strengthen and to        
lengthen it6  ,some philosophers have   
found the sense of existence a          
sufficient synonym for happiness4 ,sir  
,william ,hamilton expressed this       
opinion with perhaps an ambiguous       
under-meaning when he said18,to lead a  
happy life is to live all the days of   
one's life20 but ,dr4 ,johnson1         
moralizing on the learned pig1 expanded 
the idea more clearly when he maintained
 that the mere prolongation of existence
 is a sufficient compensation for a very
 considerable amount of suffering4 ,we  
see the correctness of his observation  
in the multitude of examples of those   
who cherish their years when poverty1   
old age1 and disease would seem to have 
robbed them of all value4 ,when nothing 
else is left but life1 life alone       
becomes worth all else4                 

,self-preservation1 therefore1 which    
means the care of life and health1 is   
the first and a necessary condition of  
personal happiness4 ,but what a task is 
this6  ,when the child wakes to         
consciousness and surveys the scene     
around him1 he finds himself on a       
battle-field divided between two mighty 
combatants in unremitting               
conflict,necessity and ,chance1 the laws
 of ,nature and the caprices of         
,accident4 ,not even the gods1 said the 
ancient ,greeks1 can struggle with ,fate
 and ,fortune1 those elemental powers1  
,anangke and ,tyke4 ,what is man that he
 dare venture the fray8  ,each          
individual is scarcely more than a      
volume of quotations from the works of  
his ancestors1 selected with little     
appropriateness to the ,essay on ,life  
which he has himself to compose4        
,mysterious and unrecorded influences   
extending over untold generations have  
combined to make him what he is1 and to 
endow him with a personality which he   

can never escape from1 nor transcend4   
,the boy1 the man1 can no more run away 
from his parents than he can from       
himself4 ,he may renounce and cast out  
the traits which he has inherited1 but  
he cannot get rid of them4 ,unbidden and
 unnoticed1 they will slink back and    
abide with him forever4 ,they are not   
his servants1 but belong to his family1 
his clan1 his race4 ,he can change or   
dismiss them no easier than he can the  
color of his skin or the shape of his   
skull4  ,these are the laws of          
,heredity4 ,they bind the individual as 
with a tether to an immovable stake4    
,but the tether is not a fetter4 ,it    
allows him a certain freedom1 so that   
within the limits of those laws he can  
wonderfully modify himself and better   
his fortunes4 ,more than that1 he can   
8cozen the gods10 and outwit both ,fate 
and ,fortune1 if he sets about it right4
 ,and how is that8 ,by learning the laws
 of his own nature and of the physical  
surroundings which environ him4 ,knowing

 them1 he can turn them to his own      
advantage4  ,let us see what these are2 
and first1 those which concern the      
bodily and mental constitution of the   
individual1 so far as they bear upon his
 happiness in life4  ,those who have    
studied this subject1 physicians and    
physiologists1 draw a twofold           
distinction in the traits of the        
individual1 discriminating between those
 which he has by birth1 and those which 
can be traced to incidents in his own   
history after birth4 ,of the former1    
some are 8hereditary10 that is1         
traceable with reasonable surety to his 
ancestors2 and others 8congenital10     
meaning those which appear to be due to 
incidents in his own history before     
birth4 ,to this latter curious class    
belongs the development of what         
anatomists call 8monsters20 and there   
are thousands such in the moral world   
from allied causes1 of whom the         
anatomist takes no heed1 the whole      
complexion of whose lives has been      

changed by some light impression at this
 infinitely susceptible period4  ,of    
hereditary traits1 the most salient are 
those which stamp on the individual his 
racial and ethnic characteristics4 ,he  
is a white man or a negro1 a ,mongolian 
or an ,american ,indian2 he is1 within  
these limits1 a ,jew or a ,greek1 a     
,chinaman or a ,japanese2 each with his 
own features1 color of skin1 straight or
 crisp hair1 and all the other marks1   
mental and physical1 which belong to his
 particular race and people4 ,each one  
of these will help or handicap him in   
the pursuit of happiness4  ,less        
prominent1 but yet indefinitely potent1 
are those characteristics which he      
inherits from his family or clan1 and   
from his immediate parents4 ,to these he
 generally owes his stature1 his        
physical strength1 his symmetry and     
beauty1 or his lack of these1 his       
constitutional diseases1 his longevity1 
and his language1all mighty agents in   
turning the kaleidoscopic pictures of   

his future life4 ,from this source he   
probably also derives that which        
physicians call his 8temperament10 which
 is in many instances the trait which   
decides on his general happiness or     
unhappiness in life2 for it is often    
observed that a particular temperament  
descends for generations in the same    
family4  ,the 8congenital0 peculiarities
 are those which especially mark the    
individual4 ,sex is one of these4       
,physiologists now know that the human  
individual commences of the neuter      
gender1 and that the decision as to     
whether it shall be masculine or        
feminine is an incident1 or more justly 
an accident1 of its later life4 ,certain
 diseases1 malformations1 and bodily    
marks are also congenital1 as well as   
those slight variations of the form and 
features which make up the physical     
personality2 and more than all1 to the  
obscure and momentous period when the   
spirit is folded in the womb does the   
individual owe his strongest tastes and 

inclinations1 his talents1 and1 when he 
possesses it1 the divine endowment of   
genius4 ,therefore the physicians of    
ancient times established the           
maxim18,ingenium est ingenitum40  ,with 
this miscellaneous stock of heirlooms1  
with this farrago of festering rags and 
family jewels1 poisoned fangs of        
serpents and fragments of holy crosses1 
ancient formulas of withering curses and
 saintly blessings whispered by a       
thousand generations of ancestors1 the  
babe is born into the world4 ,his one   
duty in life is to battle with these    
unseen but fateful influences1 to defend
 his freedom against their subtle       
approaches1 to master their armories1   
and to maintain and develop ever more   
and more his own separate individuality1
 utilizing his inherited powers and     
tendencies or destroying them1 as they  
make for or against his own true        
happiness4  ,to accomplish this1 he will
 call to his aid such powerful allies as
 education1 self-training1 personal     

hygiene1 the establishment of desirable 
habits1 and the assistance of trusty    
friends4 ,by such aids he can modify his
 own nature1 and ,fate cannot wholly    
prevail against him4 ,he will realize   
the meaning of the noble words of       
,buddha1 the ,awakened18,self is the    
,lord of ,self2 who else should be the  
,lord80  ,let us see in some detail what
 he has to contend with1 and how he     
should set about it4  ,nature is        
equitable4 ,the more inflexible her     
laws1 the wider the liberty they allow2 
the stronger the rivets of her chains1  
the longer they are4 ,thus it is that   
racial peculiarities1 though the most   
indelible of all1 do not stand in the   
way of man's enjoyment4 ,they do indeed 
limit the quality1 but probably not the 
quantity1 of pleasure in life4 ,the race
 which anatomists consider the lowest1  
the ,african negroes1 is famous for its 
gayety and buoyant spirits4 ,danger1    
poverty1 even slavery1 do not quench    
their cheery1 care-free disposition4    

,the majority of them are like ,hamlet's
 friend1 ,horatio1 with naught but their
 good spirits to feed and clothe them4  
,little reck they of the future4 ,music 
and song1 talk and laughter1 are all    
they want to fill their days4  ,how     
different the ,american ,indian6 not    
that he is the solemn and taciturn      
savage whom the romance-writers depict4 
,in his native state he is              
light-hearted1 too2 but there is one    
poison a single drop of which embitters 
all his cup of joy1 the poison of       
restriction4 ,lessen his liberty ever so
 little1 and all light is shut out of   
his days4 ,everywhere the race is the   
same4 ,its surroundings count as        
nothing4 ,in the long ,arctic night the 
,eskimo is blithe and carolsome1 far    
from the approach of the white man2     
while amid the glorious scenery and     
,eden-like climate of ,central ,america1
 the native languages have a dozen words
 for pain and misery and sorrow for one 
with any cheerful signification4  ,the  

white race has a greater range and a    
higher quality in sensation and emotion 
than any other4 ,modern psychologistswho
 are in fact physiologistshave          
demonstrated this by experiments4 ,the  
white race alone responds to the most   
delicate stimuli in art1 in religion1   
and in scientific thought2 and probably 
its members alone are1 as a race1       
capable of the highest degrees of       
happiness2 though single individuals of 
the other races doubtless may equal them
 in this respect4  ,let the individual  
of any race not despair of joy4 ,let him
 pursue it with a firm intent and a     
clear understanding of what it is1 and  
he will surely receive it to the        
capacity of which his nature is capable4
 ,the barriers of race or nation fence  
him off from no flowery fields or       
sun-lit pastures4 ,there are gates1 if  
he will seek them1 which open on them   
all4  ,more ominous to his welfare are  
the traits he inherits from his own     
family1 his immediate ancestors4 ,how   

true it is that a man's worst enemies   
may be those of his own household6 ,how 
dreadful it is that they may be those   
who love him most1 who brought him into 
the world1 who would die for him6 ,as in
 ,ibsen's terrible drama1 the ghosts of 
the follies of our fathers may ever     
hover near us1 poisoning our blood1     
darkening our daylight1 blighting our   
lives1 transmitting to us the seeds of  
insanity1 the mortal leaven of          
consumption1 or the loathsome virus     
sucked from the breasts of illicit      
pleasure4 ,who can deliver us from the  
body of this death8  ,no one but        
ourselves4 ,here more than elsewhere it 
is vain to sit by the wayside and cry to
 the passers-by for aid4 ,scant is the  
consolation and slight the assistance   
they can proffer us4 ,we must ourselves 
search the arid plains for such meagre  
roses and shriveled leaves as remain for
 us to twine the chaplets of pleasure4  
,he who is born to an inheritance of    
diseaseand the majority areshould boldly

 recognize it as his special danger1 and
 should study the means of its          
prevention4 ,if of the serious character
 of those ,i have mentioned1 he should  
make it his main business to escape its 
inroads by choosing an appropriate      
avocation1 by removal to other          
surroundings1 and by adopting a course  
of life which medical science prescribes
 as that most likely to postpone        
indefinitely its outbreak4 ,there are   
thousands of such wise men in every     
civilized community1 who were born with 
these blood-taints1 but who successfully
 escape them1till they fall a victim to 
some other malady4 ,nor have these by   
any means the worst part of life4 ,the  
habit of constant watchfulness and      
forethought thus engendered is one of   
the most valuable guarantees of personal
 happiness2 this is why among confirmed 
and chronic invalids we often meet a    
degree of cheerfulness and even gayety  
which surprises us4  ,these beings are  
doubly fortunate2 for they have escaped 

not only their particular malady1 but   
another not less dangerous to their own 
well-being and that of those around     
thema morbid valetudinarianism1 a       
perpetual fussiness about their own ills
 and ails4 ,the victims of this         
complaint are the malades imaginaires1  
constantly coddling themselves1 thinking
 of no one but themselves1 of whom we   
meet an endless number in the wealthier 
classes of society4 ,it must have been  
of such as these that old ,dr4 ,johnson 
blurted out his rough judgment18,every  
sick man is a scoundrel60 ,they usually 
forfeit more than they win by such      
selfish concentration4 ,it is a symptom 
of disease to think constantly about    
one's health4 ,the most effectual remedy
 for it is to think about increasing the
 comfort of others4  ,there is no need  
for me to go into details of what such a
 training should be to protect one as   
much as possible against the development
 of hereditary diseases4 ,the precepts  
must be adapted to the particular case  

and circumstances1 and in this age      
,personal ,hygiene is a science by      
itself1 with abundant and competent     
instructors4 ,its scope is not limited  
to the prevention of disease1 but       
extends to the strengthening and        
symmetrical development of the whole    
body4 ,no one who intelligently pursues 
his happiness will omit the study and   
practice of its precepts4 ,health is not
 indispensable to happiness4            
,fortunately1 no one condition is       
indispensable4 ,but there is no other   
condition which so generally and        
potently contributes to it4 ,therefore1 
he who intelligently seeks enjoyment    
will pay early and frequent attention to
 athletic culture2 he will seek some    
healthful and agreeable physical        
exercise2 his posture will be erect and 
his breathing full2 his periods of      
effort will be prolonged to positive    
fatigue1 and will be judiciously        
alternated by others of changed activity
 or complete repose4  ,the trainer of   

athletes lays down for his pupils a     
rigid discipline4 ,he is as far from    
encouraging overstrain and excessive    
exercise as he is indolence4 ,he        
condemns stimulants and narcotics beyond
 a most moderate use2 and he is         
solicitous about such things as sleep1  
and food1 and cleanliness4 ,if his      
pupils find it repays them to submit to 
his stringent dicta for the hope of     
winning a champion's belt or a silver   
medal1 is it not worth while to accept  
the much less severe regimen necessary  
to obtain the ,olympian garland woven of
 the joys which a sound and elastic     
health offers8  ,all that ,i have said  
on this subject applies with even       
greater force to girls and women than it
 does to youths and men4 ,women1 alas1  
as ,i have before remarked1 have the    
worser part in life4 ,no one but a      
physician sees how much of their        
wretchedness is owing to ignorance or   
neglect of the laws of physical health4 
,there is no excuse for this in this    

day4 ,the wicked old doctrine which     
taught that ignorance of their own      
nature is a necessary condition of      
innocence in girls ought long since to  
have been cast out of window4 ,it is as 
false as that the seclusion of a harem  
is necessary to insure the virtue of    
wives4 ,in nine cases out of ten a      
woman's health in life depends on the   
care she exercises between early puberty
 and the birth of her first child2 and  
this is the precise period when the     
prejudices of society strive to keep her
 in profoundest ignorance of the laws   
which govern her own bodily functions6  
,more delightful to any true woman than 
the pleasures of health or the praise of
 her faculties is the adoration         
compelled by her beauty4 ,madame de     
,stael regretted that she could not     
exchange her magnificent powers and her 
literary fame for the personal charms of
 ,madame ,recamier4 ,she was right4 ,let
 no woman be persuaded to abate one jot 
or tittle in her cult and culture of the

 comely in face and form4 ,only cramped 
bigots and dull pedants cheapen the     
value of beauty4  ,beauty is real2 it is
 that which alone is permanent and      
visible2 it lurks behind a thousand     
masks and distorted countenances1 ever  
struggling to body itself forth2 it is  
the manifestation of potent and         
mysterious natural laws1 which but for  
it would remain forever hidden from us4 
,its proud power is to awaken ,love with
 all her joyous train2 and ,love means  
the unconscious attraction of the       
,ideal1 the noblest incitement to human 
endeavor4  ,these are not mere phrases4 
,they are facts proved by the           
life-history of the human race4 ,as     
nations advance in civilization from the
 savage condition to one of             
enlightenment1 their ideals of physical 
beauty steadily near a definite and the 
same conception of the perfect human    
form1 the underlying motive of which is 
the highest function and a perfected    
capacity4 ,this progress is rapid in    

proportion as that which is peculiarly  
human in man is cultivated beyond that  
which is merely animal4 ,not that any   
rigid canon of proportion or mechanical 
norm will ever be attained2 because the 
endeavor is toward the ,ideal1 and this 
is beyond the reach of mortals4  ,these 
are the teachings of the learned in the 
,science of ,man2 they are constantly   
supported by the experience of history4 
,beauty is and ever has been the ,desire
 of all ,nations4 ,for it1 in all time1 
men have counted as nought their honor1 
their gold1 and their hopes of heaven4  
,for it1 they have poured their heart's 
blood on a thousand stricken fields1 and
 laughed at death and hell4 ,think you  
that the noblest of the race would have 
thus reckoned the world well lost1 and  
paid all that1 wisdom holds precious for
 a smile from the lips of loveliness1   
were there not some strange and wondrous
 compensation1 some immortal and        
unearthly significance1 in ,beauty      
itself8  ,there is such significance1   

and nowhere is it so visible as in the  
perfect female face and form4 ,this is  
the most beautiful of all objects in    
nature or art4 ,to it we turn to gaze1  
forgetting the works of the greatest    
masters which may be spread before us2  
unmindful of the sublimest scenes which 
mountain and lake may combine to show   
us4 ,nearer than anything else does it  
bring us to that ,ideal ,world whose    
margin forever recedes as we approach   
it2 louder in its presence sound the    
tinkling bells of that ,fairyland which 
guards the fruition of our sweetest     
hopes and dreams4  ,the beauty of woman 
has been the incentive of physical      
progress in the race and the inspiration
 of its noblest arts4 ,it shadows forth 
the embodied ideal of humanity1 and in  
its resistless strength binds men as    
slaves to its chariot4 ,but does it     
confer happiness on the possessor8 ,sad 
and faithful is the reply of the poet1  
8,in every land       ,i saw1 wherever  
light illumineth1   ,beauty and ,anguish

 walking hand in hand       ,the        
downward slope to death40  ,la fatale   
donna di bellezza1 8the fatal gift of   
beauty10 says the proverb of the        
,italians4 ,perilous is the path of     
mortals who walk too near the gods4 ,the
 brightest beacons are those which most 
attract the foul birds of night4 ,the   
men or the women who shine beyond their 
fellows through the bounteous gifts of  
nature are the chosen targets for envy  
and hatred and calumny and all their    
ugly crew4 ,in the clash of violent     
emotions excited by the radiance of fair
 faces1 in the contention of love and   
jealousy1 despair and passion1 it is    
rare that the cause of it all escapes   
scot free4 ,her wisdom is also weakened 
by the adoration she receives2 she      
assumes that it is for herself1         
forgetful that a passing disease or the 
accident of a moment may rob her of her 
charms forever4 ,she has yet to learn   
that those alone are worthy of          
admiration to whom it is not a          

necessity4  ,thus it happens that the   
vis superba form1 the 8proud strength of
 beauty10 so often proves a fatal       
weakness to its possessor4 ,american    
women who have followed the fortunes of 
generations of belles tell me that those
 distinguished for their physical charms
 have as a rule met with less success   
and less happiness in their after life  
than their plainer sisters4 ,this is not
 as it should be4 ,regularity of        
features1 mobility of expression1       
harmony of coloring1 symmetry of form1  
and gracefulness of motion are the five 
sides of the mystic pentagram of beauty1
 and1 like that of the ancient          
astrologers1 it should have power to    
exorcise and banish all evil spirits1   
and constrain men and demons to the     
willing service of ennobling joys4  ,a  
beautiful woman is the nearest approach 
we have to the perfected ideal of       
humanity in general4 ,when in their     
statues of ,apollo1 ,adonis1 and the    
,hellenized ,antinous1 the ancient      

,greek sculptors portrayed their highest
 conception of manly beauty1 in many    
points they approximated the male to the
 female form1 recognizing in the lines  
of the latter a superior artistic       
excellence and the consummate expression
 of the ideal of the beautiful2 nay1    
even the embodiment of the supreme of   
intellectual gifts4 8,something         
feminine10 observed ,coleridge in his   
,table ,talk1 8is discoverable in the   
countenances of all men of genius40     
,therefore the artists represent angels 
as of that age when the male is most    
similar to the female1tra giovane e     
fanciullo1 between youth and childhood1 
as ,tasso describes the archangel       
,gabriel4  ,great is the value of       
physical culture2 but let there be no   
misunderstanding as to what this value  
is4 ,such culture1 under whatever title 
it appears1 is but a means to an end4   
,they miss its meaning who make it an   
end in itself4 ,its sole worth is to aid
 in bringing about that mental condition

 or process which we term felicity1 or  
joyousness4  ,this point is more easily 
carried in some constitutions than in   
others4 ,much depends on what is called 
the 8temperament10 and so much has been 
written about temperaments that ,i      
cannot afford to omit a reference to    
them4 ,to be sure1 they do not fill so  
many pages in modern writings as in     
those of an earlier age2 but this may be
 because they are not now so well marked
 as they once were4 ,functions1 like    
fashions1 are subject to the law of     
periodicity4  ,the four leading         
temperaments with their mental traits   
are as follows3 the sanguine1           
characterized by buoyant hope and strong
 self-confidence2 the nervous1 with     
rapid alternations of confidence and    
anxiety1 prone to enthusiasm and to     
dejection2 the phlegmatic1 equally      
remote from the extremes of exaltation  
and despair1 collected1 temperate1 and  
slow2 and the bilious1 inclined to take 
the gloomy view of events and to dwell  

on their darker side4  ,most people can 
be classed under the one or the other of
 these1 and the arrangement is not      
useless in self-culture1 for it will    
furnish hints as to the manner of       
training required to correct unwholesome
 mental tendencies4  ,the temperament   
toward which they should all be modified
 is not included in the list4 ,it is the
 cheerful temperament1 that which is    
lighted by the rays of reasonable hope  
and a confidence in one's own powers    
grounded on a knowledge of their        
strength4  ,cheerfulness1 however1 is a 
coy favorite1 and is not to be had for  
the asking4 ,it is a condition of mind  
which a man cannot think himself into1  
nor reason himself into1 nor directly   
acquire by an effort of the will4 ,no   
man can seat himself in his chair and   
say to himself18,go to6 ,i will be      
merry60 ,it can in part be secured by a 
skillful disposition of the emotions at 
our command2 but it is1 in the main1 the
 mental result of physical processes1   

and the profitable study of it must     
begin with these4  ,so very physical is 
it1 that physiologists have undertaken  
to locate its exact seat in the human   
body4 ,they place it in the great       
ganglia of the sympathetic nervous      
system1 near the stomach and the heart1 
where also is located the seat of the   
sense of general miserableness that the 
,french call malaise4 ,no one feels     
happy in his head or in his foot2 but we
 do speak of being light of heart1 as   
well as heart-heavy and heart-broken4   
,those savage tribes who believe that   
the soul dwells in the pit of the       
stomach are not the worst physiologists4
  ,the mental condition in certain      
diseases show how correct this is4      
,those which directly involve the       
stomach1 the liver1 the heart1 and the  
intestinal canal are always associated  
with undue depression of spirits2 while 
those which are confined to the lungs or
 the brain1 though of the most fatal    
gravity1 may be connected with          

undiminished cheerfulness4 ,the spes    
phthisica1 the hopefulness of the       
consumptive1 is proverbial among        
physicians1 but as deceptive to them as 
to others4 ,a friend of mine1 a medical 
man1 who had fought this disease for    
three years1 wrote me three days before 
his death1 sketching a series of        
literary schemes which he had decided to
 undertake6 ,another malady of similar  
character is a variety of paralysis1    
always fatal1 not uncommon among        
overworked business men of middle life4 
,the patient will never acknowledge that
 he is ill or feels badly1 and when so  
paralyzed that he cannot rise from his  
couch will insist that he is in splendid
 health and is merely lazy6 ,how        
different from the dyspeptic1 always    
magnifying his symptoms2 from the       
hypochondriac with engorged liver2 or   
from the sufferer from heart disease1   
with his long and inexplicable spells of
 low spirits6  ,the moral of these facts
 is evident4 ,if we wish to have a      

cheerful disposition we must begin with 
attention to our physical functions4    
,even slight symptoms of dyspepsia1     
liver complaints1 and disturbances of   
the digestive organs must receive       
appropriate treatment4 ,in this country 
malarial poisoning is common1 and as it 
spends its force on the spleen1 it is   
always associated with low spirits4     
,hemorrhoids1 which are usually         
connected with deficient action of the  
liver1 and in women many diseases       
peculiar to their sex1 act directly in  
inducing a condition of gloom and       
anxiety4  ,of course1 it is no part of  
my plan to suggest the proper treatment 
for these ails4 ,but it does come within
 its purview to offer some hints to     
those who1 without assignable physical  
cause1 are subject to periodic          
depression of spirits1 to what we       
familiarly call 8an attack of the       
blues40  ,this is generally a reaction  
from mental overstrain or mental        
lethargy1from the too intent pursuit of 

an object1 or from having no object to  
pursue4 ,a life without leisure and a   
life without labor are equally fatal to 
cheerfulness4 ,the hurry and rush of    
business affairs1 the atmosphere of     
excitement and unrest which surrounds   
them1 are dangerous to a mind not       
extremely well poised4 ,not less so are 
the alternate phases of gloom and       
exaltation which attend religious       
revivals1 prayer meetings1 and the      
various manifestations of fanaticism4   
8,that way madness lies10 and our       
asylums show a heavy percentage of      
inmates who have lost their reason from 
religious excitement4 ,the prolonged    
concentration of attention on one's     
heavenly interests is just as           
detrimental as on those of this world4  
,self-isolation is fatal2 and anxiety   
for self-salvation is but one of its    
varieties4  ,while the multiplicity of  
rapid impressions leads to exhaustion   
and mental lassitude1 variety and       
novelty are desirable4 ,change of diet  

is as salutary for the mind as for the  
body4 ,one should have some agreeable   
occupation outside of his business1 to  
which he can turn in his leisure moments
 and at the time when he quits active   
affairs4 ,how many have ,i seen with    
enough to retire on1 but with nothing to
 retire to6 ,they are the unhappiest of 
mortals4  ,an occasional fit of         
depression can be broken by some simple 
measures4 ,the hot bath is one of these4
 ,it is highly physiological1 as its    
imperative summons of the nervous force 
to the periphery of the body breaks up  
the stagnation about the ganglionic     
centres4 ,for the same reason the cold  
shower is excellent4 ,no man leaves it  
in the same train of thought with which 
he entered it4 ,active exercise1        
society1 games1 and amusements will     
occur to all4 ,stimulants and narcotics 
are perilous palliatives4 ,better try   
,lord ,lytton's advice1 and resolutely  
attack a new language2 or ,ruskin's1 to 
drive a restless horse or sail a cranky 

skiff1 where the least inattention to   
what you have in hand means immediate   
danger to your life4 ,you will have no  
time for the blues4  ,self-preservation1
 ,i have said1 is the prime condition of
 happiness4 ,a long life1 therefore1 is 
the desire of all sane minds4 ,old age1 
that which all abhor1 is the hope of    
all4 ,it alone justifies a man to       
himself and before others4 ,the sage is 
he whose life is a consistent whole1 and
 who carries out in his age the plans   
which he laid in youth4 ,they are not   
many2 but even they deceive us by their 
number4 ,on the ocean of existence1 who 
counts the shipwrecked8 ,we see the     
votive offerings of the saved displayed 
with ostentation1 but who notes the     
number of the drowned8 ,in the scenery  
of the drama of human life1 the most    
conspicuous buildings are the hospitals 
and asylums1 and into these sooner or   
later most of the actors disappear4  ,a 
learned ,french physician has maintained
 that the normal duration of human life 

is one hundred years2 only a fifth of   
those born reach one half that age4     
,longevity is partly a birthright2 it   
runs in families2 but it is still more a
 question of occupation1 mode of life1  
and personal hygiene4 ,the ,jews of     
,frankfurt average ten years more of    
life than the non-,jewish citizens1     
because they avoid unsanitary avocations
 and observe wiser rules of diet4 ,i    
know a skillful physician who claims    
that he can lengthen the life of an     
individual a decade beyond the average  
of his ancestors by a judicious system  
of safeguards4 ,such an adviser is      
acquainted with the special dangers to  
which age is exposed4 ,he knows1 for    
instance1 that at seventy-five exposure 
to cold is thirty-two times more        
dangerous than it is at thirty years of 
age4  ,the sorrows of age are usually   
the returns of the investments of youth1
 these proving of that sort which levy  
assessments instead of paying dividends4
 8,a short life and a merry one10 is the

 maxim of many a youngster4 ,the hidden 
falsehood at the core of his philosophy 
is the belief that happiness belongs to 
youth alone4 ,i have already referred to
 this dangerous fallacy4 ,the bliss of  
youth1 as portrayed by poets and        
romancers1 did not belong to the youth  
,i had1 nor does it to the youths ,i    
know4 ,the admiration of the early      
periods of life is one of a common class
 of illusions4 ,there is greater charm  
in beauty half-concealed than wholly    
shown1 in the dawn rather than in the   
day1 in the promise of youth rather than
 in the maturity of manhood4            
,potentialities please more than        
actualities1 because they excite our    
imagination and release us from the     
fetters of facts4  ,he who would work   
securely for his own welfare will not be
 led astray by the belief that any one  
period of life contains solely or in any
 large measure the enjoyments of life as
 a whole4 ,he will1 therefore1 not eat  
to-day the bread of to-morrow4 ,rather  

he will consider the problem of life    
akin to a problem of ,euclid1 the quod  
erat demonstrandum of which is reached  
only in the last line4 ,he will guard   
the fires of youth1 that he may not in  
age have to sit by the cold ashes of    
exhausted pleasures4  ,sad indeed is the
 fate of those men who live to outlive  
themselves4 ,you find them in every     
community1 and especially in those      
classes of society which offer the      
greatest opportunities for early liberty
 and enjoyment4 ,they suffer from a kind
 of premature senility4 ,they have      
fallen in the struggle1 though they are 
not visibly wounded4 ,to them1 life has 
lost its zest and action its aim4       
,usually this is the result of the early
 exhaustion of irrational enjoyments2   
but it may proceed from some blow of    
disappointed ambition1 from a violent   
shock to the emotions1 from the vertigo 
of unlooked-for prosperity1 or the      
discouragement of persistent adversity4 
,the stroke has fallen1 and no voice can

 awake them to action again4         99 
99     99     99     99  ,the continuing
 satisfaction of an intense love of     
living1that would be a fairly good      
definition of happiness1 and not far    
from one which ,fichte proposed4        
99     99     99     99     99  ,few at 
any age could say with ,fontenelle at   
ninety-three18,had ,i my life to live   
again1 ,i should change nothing40       
99     99     99     99     99  ,what   
nobler compliment could be paid a man   
than this1 which ,vittoria ,colonna     
wrote to ,michael ,angelo18,you have    
disposed the labor of your whole life as
 one single great work of art40         
99     99     99     99     99  ,no road
 is the right one to him who knows not  
whither he is going4         99     99  
99     99     99  ,if you will stand in 
the rain1 why pray the gods to keep you 
dry8         99     99     99     99    
99  ,many a defeat1 claimed as a        
victory1 passes for one4         99     
99     99     99     99  ,joys that are 

present are alone those that are real4  
99     99     99     99     99  ,there  
is wisdom in the ,spanish saying1 8,the 
water of your own village is better than
 the wine of ,rome40         99     99  
99     99     99  ,think over this1 that
 ,walt ,whitman wrote3    ,will you seek
 afar off8 ,you surely come back at     
last1   ,in things best known to you    
finding the best1 or as good as the     
best1   ,in folks nearest to you finding
 the sweetest1 strongest1 lovingest1    
,happiness1 knowledge1 not in another   
place but in this place1 not      for   
another hour but this hour4         99  
99     99     99     99  ,the two       
misfortunes of life are1 that we are    
born young1 and become old4         99  
99     99     99     99  ,true1 the mind
 of a child is a plot of virgin soil2   
but1 like this1 it is made up of strata 
of incalculable antiquity4         99   
99     99     99     99  ,the moral     
lessons of our youth are like our old   
love letters1carefully preserved1 but   

never read4         99     99     99    
99     99  ,time wears out masks2 the   
old show what they are4         99      
99     99     99     99  ,the mellowest 
fruits of life should ripen in its      
autumn2 but if the spring had not its   
seeding1 and the summer its flowers1    
what harvest can we look for8         99
     99     99     99     99  ,many a   
man passes his youth in preparing misery
 for his age1 and his age in repairing  
misconduct in his youth4         99     
99     99     99     99  ,the old story 
says that the flowers you gather in     
,fairyland prove to be withered weeds on
 your return4         99     99     99  
99     99  ,it is folly to be youthful  
unless you are young4         99     99 
99     99     99  ,an old man who       
indulges in love-making had better      
derive his pleasure from his own        
sentiments1 than from the hope that they
 will be reciprocated4         99     99
     99     99     99  8,old men become 
frivolous10 once said to me ,weir       

,mitchell1 poet1 physician1 philosophic 
observer of life4 ,yes1 frivolous and   
sense-bound4 ,youth is earnest and      
spiritual1 because it is sentient of    
creative force4         99     99     99
     99     99  ,it is with health as   
with money2 we wait till our stock is   
diminishing before we give it careful   
attention4         99     99     99     
99     99  ,a ,chinese proverb says1 it 
is easy enough to die1 but difficult to 
die at the right time4 ,many a man has  
lived to destroy his own well-earned    
reputation or fortune4         99     99
     99     99     99  ,the danger of   
shipwreck is less in mid-ocean than near
 shore4         99     99     99     99 
99  ,hurry to reap ruins the harvest4   
,to garner the grain we must bide from  
the sowing till the seed-time4          
99     99     99     99     99          
,pleasure is an expenditure of stored   
force4 ,we must save up in order to have
 a good time4 ,nature is a merciless    
usurer1 and demands heavy interest on   

her advances4     ,,ii4 ,our ,physical  
,surroundings4   ,palpably the nearest  
to us of all our physical surroundings  
is our clothing4 ,philosophers do not   
agree whether man originally adopted    
some covering for his body out of the   
desire of warmth1 the sense of modesty1 
or the love of decoration4 ,enough that 
at present all these motives are        
operative1 and all are to be respected4 
,the first purpose of clothing is to    
preserve the health by keeping out the  
cold4 ,there is more in this than mere  
comfort4 ,warm clothing economizes      
nervous energy1 which otherwise has to  
be expended on the extremities of the   
nerves to maintain the capillaries in   
activity4 ,a man when comfortably warm  
can think more clearly than when he     
feels chilly4 ,mind and body are alike  
benumbed by extreme cold4 ,exposure to  
even a moderately low temperature is    
dangerous to the aged and the frail4    
,those who have studied the meteorology 
of health have established the          

maxim18,waves of cold are waves of      
death40  ,in his clothing the sensible  
man will conform to the customs and     
station of society in which he moves4   
,he will leave to his tailor the cut of 
his coat4 ,it is a sign of greater      
weakness to affect a fashion of one's   
own than to follow that of others4 ,he  
will not be without a dress suit in     
civilized lands1 and will not wear top  
boots in drawing rooms1 as did in       
,london a semi-celebrated ,american     
poet4  ,a century or two ago the dress  
of men was far more costly and          
significant4 ,that they have now adopted
 a simple and uniform style shows that  
higher interests are occupying their    
minds4 ,the first sign that women are   
approaching the same level will be their
 enfranchisement from the slavery of    
dress and fashion1 to which so many of  
them devote the best part of their      
lives4 ,to woman1 clothing will always  
be more a question of art than utility4 
,but most of the modes which she now    

follows are caricatures of art4 ,for    
them1 however1 she will sacrifice not   
only good taste but good morals4 ,vanity
 in dress1 not the deception of men1    
leads the majority of fallen women to   
their life4 ,they feel more degraded by 
an unbecoming costume than by a         
tarnished reputation4  ,a man changes   
his character with his garments4 ,dirty 
clothes excuse dirty actions4 ,i heard  
of a carpenter who was at a fire where  
he could easily have carried off        
articles2 but he explained that he had  
on his best clothes1 and that prevented 
him4 ,the reason why sermons have so    
little effect is that we lay aside our  
,sunday suits on ,monday morning4 ,this 
is the value of uniform4 ,dress a       
hundred men alike1 and they will think  
alike4 ,the character is subdued to what
 'tis clothed in4 ,outward1 develops    
inward conformity4 ,the world recognizes
 this1 and accepts the clothing as the  
index of the mind4 ,a well-dressed man  
is supposed to be a gentleman1 and an   

officer with sword and epaulettes is    
regarded as a tactician and a hero4     
,would you change the current of your   
thoughts1 change your raiment1 and you  
will at once feel the effect4 ,would you
 assuage your grief1 lay aside your     
mourning4  ,next to our clothing1 our   
immediate surroundings are the room and 
its furniture4 ,a third of our lives is 
passed in our sleeping apartment1 and   
most of the remainder in sitting-room1  
library1 or office4 ,it is well worth   
while1 therefore1 to give it attention4 
,how much pleasure it can be made to    
render6 ,the genial ,xavier de ,maistre 
consumed a month in making his          
celebrated ,voyage autour de ma         
,chambre1 and then regretted his time   
was so short4 ,what harmonies of light  
and color1 shade and perspective1 even  
the humblest adornment of a room is     
capable of yielding6 ,how each article  
of furniture comes to take its place in 
our lives and memories6 ,the clock1 the 
desk1 the lounge1 these are what make up

 the sense of ,home4 ,even the noble    
sentiment of patriotism is founded upon 
them4 ,to defend our hearth is its      
intimate purpose1 and love of our       
easy-chair is a large share of our love 
of country4 ,to all women and many men  
the most constant happiness of life is  
centred in the room and its furniture4  
,here is the temple of the ,goddess of  
the ,household1 and her name should be  
,ltitia4  ,how much1 therefore1 depends 
on the selection of our living rooms6   
,they should be light1 bright1 dry1     
airy1 well-ventilated1 equably warmed1  
appropriately furnished1 free from bad  
odors1 far from brutal noises1 screened 
from impertinent curiosity4 ,all these  
requirements ought to be easily obtained
 and at no great cost4 ,but so little   
does modern architecture consider the   
true comfort and the real happiness of  
house-dwellers that it is rare that one 
can find all combined4  ,if he can1     
therefore1 the wise man will prefer to  
build his own house4 ,some will question

 this4 ,somewhere in his worksthey are  
too voluminous for me to look up the    
reference,rousseau argues that a        
philosopher will not desire a house of  
his own1 but will prefer to live in one 
that is rented4 ,he will thus consult   
his independence1 be free to come and   
go1 not engage his affections on        
inanimate objects1 find his fatherland  
wherever he may be1 and the like4  ,for 
myself1 ,i incline rather to the opinion
 of ,abraham ,cowley1 less of a         
philosopher than ,rousseau but more in  
sympathy with the general sentiments of 
mankind4 ,i agree with him that 8the    
pleasantest work of human industry is   
the improvement of something which we   
may call our own40 ,there is something  
in itself delightful in the mere sense  
of ownership of a part of the surface of
 the earth4 ,it was not mere greed in   
,cosmo de ,medici1 who1 when asked why  
he preferred his villa in the ,apennines
 to his palace in ,florence1            
replied18,because there1 every foot of  

land ,i see is my own40 ,no prospect is 
quite so pleasing as that of our own    
acres1 and those governments are        
strongest which base their institutions 
on the personal tenure of land4  ,the   
old proverb prescribes the chief duties 
of a man to be to build a house and     
beget a child4 ,the character of his    
child he can but slightly control2 the  
plan of his house is in his own hands1  
and his health and happiness are deeply 
involved in it4 8,he that builds a fair 
house on an ill site10 observes ,bacon1 
8committeth himself to prison20 and ,i  
may add1 he that builds an ill house on 
any site1 sends himself and family to a 
hospital4 ,one half of the deaths in    
,england are from preventable causes1   
and one-half of these are causes        
connected with defective house building4
 ,the most perfect buildings are the    
gaols4 ,both in ,england and ,america   
the best care is taken of the worst men4
 ,the chances of life for the convict   
who is in prison is seven times better  

than when he is at liberty4 ,if health  
is the highest good1 we had better all  
apply to be sent to gaol4  ,the         
principal foes to fight are dampness1   
darkness1 chilliness1 draughtiness1     
insufficient ventilation1 sewer-gas or  
other poisonous effluvia1 contaminated  
or scanty water supply1 and unhealthful 
situation4 ,architects know little about
 these matters4 ,decorative effects     
rather than sanitary perfection are what
 occupy their attention4 ,every         
house-builder should be his own         
architect to the extent of clearly      
knowing what he wants1 and seeing that  
it is looked after in the plans4  ,a    
beautiful feature of ,american life is  
the ease with which every one can       
acquire his own home4 ,rapid transit    
facilitates this even for those who     
dwell in great cities4  ,the possession 
of his own house is within the          
reasonable ambition of every man1 and   
should ever form a part of it4 ,what if 
it must be a small house8 ,he can say   

with ,socrates8,lucky me1 if ,i have    
friends enough to fill it60             
8,cosiness60 how much that word implies6
 ,what pictures of intimate delights it 
brings before the mind6 ,but who can    
imagine it in great1 straggling         
mansions1 or in 8palace chambers far    
apart08 ,in the vast and gloomy palace  
of the ,escorial1 the only rooms ,i saw 
which would not induce an attack of     
melancholia to live in were a suite not 
larger than those in an ordinary        
,american house1 in which the royal     
family sought escape from the pressure  
of their own magnificence in their      
occasional visits to this famous pile4  
,happiness dwells not in spacious halls 
and stately apartments1 and he who seeks
 it will not envy their possessors4     
,has a house ever been built with an eye
 solely to the highest happiness of its 
inmates8 to their health1 sometimes2 to 
their comfort1 occasionally2 to the     
parade of their riches1 constantly2 but 
to their happiness8 ,i doubt4           

,conveniences1 sanitary arrangements1   
agreeable vistas1 balconies1 porches1   
fireplaces1 these would not be omitted1 
but would be merely the beginning of the
 plan4 ,how to conciliate isolation with
 social relations1 how to promote       
harmony between those serving and those 
served1 how to provide that the         
employments of one do not jar with those
 of others1 these would be some of the  
questions to consider4 ,how many family 
troubles could be avoided by a properly 
built house6 ,faulty architecture is    
more frequently the ruin of family      
felicity than is heterodox doctrine4    
,the ,greeks called man the             
8earth-born10 and the love of his native
 place is ever one of the most          
responsive of his heartstrings4 ,some   
say it is lacking in ,americans1 because
 they are so restless1 but this is an   
error4 ,the poor boy who wanders away   
from his native village to make his     
fortune does not forget the scenes of   
his childhood1 and should his dreams be 

realized1 returns to the old familiar   
places to leave at least some token of  
his affection4 ,more than half the      
public libraries in ,new ,england towns 
have been given wholly or in large part 
by those who were to the manor born1 but
 who had found fortune under strange    
skies4  ,the scenery of our dreams is   
generally that with which we were first 
familiar1 and the dying old man babbles 
of the green fields of his boyhood4 ,we 
may admire grand views from foreign     
belvederes1 but those which we first saw
 remain unsurpassed4 ,i crossed the     
ocean with an intelligent woman         
returning from the ,rhine and the ,alps2
 but her longing was for the vast1      
treeless prairies of ,illinois1 her     
girlish home1 where sky meets earth all 
round the horizon1 and the soul feels no
 confinement of mountains or forests4   
,love of place rather than love of      
persons leads to the unhappy condition  
of homesickness4 ,as 8nostalgia10 it    
becomes an actual disease of body and   

mind1 and men will die of it1 unless    
allowed to return to their native land4 
,haunting1 imperious thirst of the soul 
for the scenes of its early pleasures6  
,heaven cannot be imagined without them4
  ,the thoughtful writer1 ,herder1 who  
was the first to cultivate history as   
the seed-field of philosophy1 was of    
opinion that it is less the earth on    
which we tread1 than the air we breathe1
 which gives the peculiar charm to the  
scenes of childhood2 meaning that it is 
the climate1 and the sequence of the    
seasons which leave the chief impress on
 the budding observation of our         
surroundings4 ,the eternal summer of the
 tropics becomes monotonous to the      
native of temperate latitudes1 and the  
,eskimo or the ,laplander in the more   
genial climes pines for the short1 hot  
summer and bitter winter to which he has
 been accustomed4 ,the desire1          
therefore1 for more favorable climates1 
except for purposes of health1 is an    
illusion4 ,the 8summer isles of ,eden0  

would fatigue with their monotony and   
enervate by their excellence4 ,the      
enjoyment of life is independent of the 
thermometer1 if we determine it shall   
be4 ,sunshine within more than          
compensates for its absence without4    
,by climate we usually mean the weather1
 and this unquestionably exerts a       
powerful influence on human happiness4  
,that of most portions of the ,united   
,states keeps the character which       
,william ,penn gave it two hundred years
 ago8constant in nothing but            
inconstancy40 ,many a project of        
pleasure does it mar1 and many a        
discomfort does it create6 but in its   
very changeableness there is something  
attractive1 as always lurks in the      
unexpected4 ,if we travel the same road 
every day in the year1 on no two are sky
 and landscape the same4 ,daily1 new    
scenes are offered to our sight1 each   
with its peculiar charm1 if we take the 
trouble to look for it4 ,almost can one 
reason himself into an equality with    

that unapproachable philosopher1 the    
,shepherd of ,salisbury ,plain1 who1    
when asked what the weather would be on 
the morrow1 replied that it would be    
just what he preferred2 and on further  
inquiry as to what this might be1       
triumphantly answered1 8,whatever the   
,lord sends40  ,on some temperaments1 a 
low barometer produces a peculiarly     
depressing effect4 ,the advice often    
given them is to make renewed exertion  
at their customary employments1 and     
combat the disinclination with the      
,will4 ,my advice would be more         
agreeable2 they should lay aside the    
customary routine1 if possible1 and seek
 in change1 recreation1 and amusements  
the cheerfulness which their ordinary   
employment refuses them4 ,do not spur   
the jaded horse1 but rather offer repose
 and variety of motion4  ,the pressure  
of the atmosphere as indicated by the   
barometer has a great deal to do        
directly with health and spirits1 and   
therefore with happiness4 ,those with a 

tendency to heart disease should seek a 
residence at the sea level1 while many  
who have weak lungs will improve where  
the air is rarefied by a high altitude4 
,what the ,swiss call le mal des        
montagnes is a general sense of         
discomfort which some feel a few        
thousand feet above the sea1 and which  
even prolonged residence does not       
entirely banish4 ,an asthmatic can have 
no pleasure in life unless he finds the 
climate where he can breathe with       
comfort4  ,worst of all for personal    
happiness is a malarial climate1 and1   
unfortunately1 they are very common in  
this country4 ,the miasmatic poison is  
peculiarly depressing to the mind1 and  
is always associated with debility and  
despondency4 ,malarial regions cannot be
 left uninhabited1 but those whose evil 
fortune it is to be condemned to dwell  
in them have a heavy additional burden  
laid upon them in life4         99      
99     99     99     99  ,we are all    
more or less like those lower animals   

whose colors change with their          
surroundings4         99     99     99  
99     99  ,seek the open air2 the      
fruits which grow outdoors are alone    
those which ripen in season4         99 
99     99     99     99  ,he who loves  
his country more than he does his kind1 
loves himself more than either4         
99     99     99     99     99  ,to die 
for our country is truly noble1 when our
 country is the world and our           
fellow-citizens all mankind4         99 
99     99     99     99  ,love of       
country is sometimes a fine phrase for  
love of comfort4         99     99      
99     99     99  ,woman1 like the      
,emperor ,tiberius1 is smothered with   
clothes4         99     99     99     99
     99  ,woman is philocosmic because  
she is philanthropic4         99     99 
99     99     99  ,fine clothes are the 
stilts to individuality4         99     
99     99     99     99  ,a new suit is 
a new sensation4         99     99      
99     99     99  ,we do not wholly     

leave our bed-room all day long4        
99     99     99     99     99  ,make   
the places you must occupy as           
pleasure-giving as possible4         99 
99     99     99     99  ,frugality is  
never better displayed than in          
furnishing4         99     99     99    
99     99  ,outdoors1 let ,action rule  
in the ascendant2 indoors1 ,repose4     
99     99     99     99     99  ,houses 
used to be built to protect from foes   
without2 the need now is more protection
 for friends within4     ,,iii4 ,luck   
and its ,laws4   ,when the wisest of the
 seven wise men of ,greece was asked to 
name some happy person1 he cited        
several1 all of whom were among the     
dead4 8,and do you know none living who 
is happy80 queried his royal host1 who  
had expected his own name to be         
mentioned among the fortunate few4      
8,call no man happy10 replied the sage1 
8until he is dead40 ,he forgot not that 
in the temples of his native land1      
,tyche1 ,goddess of ,chance1 was        

represented holding in one hand a       
rudder1 for it is she who guides the    
affairs of men2 but in the other hand a 
sphere1 to warn of the instability of   
her favors4 ,like the ,king of ,lydia1  
most of her modern votaries remember her
 former but forget her latter attribute4
  ,science preaches that the progress of
 thought has been from a time when      
,caprice and ,chance were deemed        
everything in nature and ,law was       
nothing1 to the present day1 when ,law  
is known to be everything and ,caprice  
and ,chance are nothing4  ,science may  
preach till it is hoarse1 but there is  
something in the human mind ever        
insisting that the ancient ,goddess1 or 
some other inscrutable fatality1 coerces
 the history of the individual2 and     
that1 from his birth1 luck1 good or bad1
 merriment or melancholy1 marks him for 
her own4 ,rarely have ,i asked a man of 
large experience who denied the mighty  
influence of the unforeseen and         
unforeseeable in practical affairs4     

,some of the most extensive enterprises 
are based on the recognition of this    
truth1 and it is mathematically         
demonstrable2 for mathematicians are    
prepared to show that disorder itself is
 orderly1 and that the vagaries of      
chance are bound by laws1 and pinned in 
a straight jacket of formulas4  ,but    
what their apparatus of signs and       
symbols does not show1 where it         
completely breaks down1 is precisely the
 only point of human interest in the    
whole matter1in its application to the  
individual life and fortunes4 ,averages 
and general laws they give us2 but it is
 also a mathematical law that the       
average is never applicable to the      
individual4 ,what is true of the whole  
series is never true of any one member  
of the series4 ,no man who insured his  
life ever died at the precise minute    
which1 according to the actuary's       
tables1 terminated his calculable       
expectation of life4  ,let us see what1 
from this point of view1 these          

computations about luck or chance teach4
  ,in mathematics they are included in  
the ,calculus of ,probabilities1 the    
discovery of which is attributed to     
,pascal4 ,a gambling nobleman asked him 
what are the chances of turning a red or
 black card in cutting the pack a given 
number of times4 ,as all the cards are  
either red or black1 ,pascal replied    
that it would be expressed by the       
formula x_/#b4 ,in ordinary language1   
this means that when two events are     
equally probable1 they will occur       
equally in the long run2 and in         
practical affairs1 when we neither know 
nor suspect things are unequal1 we must 
assume them to be equal4  ,on these     
simple principles all calculations of   
chances1 to be worth anything1 must be  
based4 ,but they are not so simple as   
they sound4 ,pascal's formula1 like all 
formulas of the higher mathematics1     
expresses an abstract truth only1 and   
one that can never be realized in fact4 
,the longer the run1 the more certain   

will it be that the two events never    
will occur equally2 and the more        
frequent will be long series of the     
recurrence of one or the other4         
,turning aside from abstruse            
calculations1 which can be readily found
 elsewhere by those who would like to   
see them1 let us inquire as to the      
practical results of this ,logic of     
,chance when applied to the fortunes of 
the individual4  ,these observed and    
calculated results establish the        
following interesting rule3,in matters  
of pure luck1 about two-thirds of any   
given number of persons will come out   
substantially even1 in any large number 
of trials2 of the remaining third1 about
 one-half will be noticeably lucky1 and 
the remaining one-half noticeably       
unlucky4 ,thus1 of six who venture1 four
 will have no special fortune1 good or  
bad2 one will be quite 8in vein02 one   
quite 8out of vein40  ,suppose the      
players are thirty-six1 and we select   
the lucky six1 and pit them against each

 other1 as in 8progressive0 games2 the  
same law will hold good1 one coming out 
noticeably better1 one noticeably worse 
than the rest2 and so on indefinitely1  
the number of the extremes diminishing  
at the rate of six to one at each new   
trial4  ,this is the ,law of ,luck2 but 
it is obvious that it leaves luck1 good 
and bad1 a real fact2 and among a       
million men1 or in a great city like    
,new ,york or ,london1 we must find     
extraordinary examples of 8sequences10  
both of the favors and the frowns of    
fortune2 not in gambling only1 but in   
those thousands of accidental events    
which make up the welfare or misery of  
personal experience4  ,all the moralists
 ,i have read on the subject seem to    
blink and stagger at this obvious and   
necessary conclusion1that the history of
 many individuals is and must be        
enormously controlled1 in spite of any  
efforts of their own1 by pure luck4 ,in 
cutting the cards twenty times in       
succession1 about twenty people in a    

million will cut red every time and     
another twenty will cut black every     
time2 and so it will be with all other  
matters of pure chance in life4 ,there  
is no use in trying to dodge this       
certain result of a sum in simple       
division4 ,we must count it in1 in all  
plans and calculations for success and  
happiness in our individual life4  ,the 
important question is1 what value must  
we assign to it8  ,here is where men    
make several frequent and disastrous    
errors4  ,the most common is an error in
 arithmetic which the little ,i have    
above said on the calculus of chance    
should be enough to correct4 ,it is     
putting faith in their good luck1 or    
falling into discouragement from their  
bad luck4 ,each is equally silly4 ,a    
sequence of any kind of luck does not   
offer the slightest presumption that it 
will continue4 ,the chances remain      
precisely as at the beginning1 and are  
about six to one against the continuance
 of either extreme in the same          

individual4 ,in matters of pure chance  
no sustained coincidence in either      
direction adds the least probability to 
its continuance4 ,this is what is so    
difficult for men to believe2 and so it 
comes about that faith in good luck is  
the source of most bad luck4 ,a 8run of 
good luck0 has wrecked the lives of more
 men than has the repetition of         
disasters4  ,the reason for this is     
easily shown4 ,the general rule in life 
is that a man's prosperity is           
conditioned closely by the amount and   
kind of his knowledge1 and his skill in 
the use of it4 ,but the man who 8trusts 
to luck0 distinctly renounces the       
advantages of knowledge1 and builds his 
hopes on his acknowledged impotence to  
influence the results4 ,he abandons     
himself to the current of events1 and   
makes no effort to look forward and see 
whether it will suck him into a         
whirlpool1 or land him on some sunny    
shore4 ,scarcely any state of mind could
 be fraught with greater peril to his   

future4  ,we have the sayings1 8dumb    
luck0 and 8a fool for luck20 and the    
,italians their proverb that one must   
have a little of the fool in him1 un    
poco di matto1 to be lucky4 ,most men   
are fools1 so it is inherently probable 
that the lucky man will belong to the   
majority2 but beyond that1 his folly is 
conspicuous who bases his hopes of      
fortune rather on luck than on labor and
 forethought4 ,the immorality of        
gambling and its ruinous influence on   
the happiness of life lie in the fact   
that it disclaims as useless every      
precept which prudence1 skill1 and      
knowledge lay down as essential to      
individual success4  ,it is             
mathematically certain that some people 
will have an astonishing succession of  
fortunate experiences which they have   
nowise aided in bringing about1 ripe    
plums dropping into their mouths from   
invisible trees4 ,they are popularly    
called 8lucky fellows40 ,but the ancient
 ,greeks1 with that wonderful acumen in 

practical affairs which was their own1  
considered them peculiarly dangerous    
associates1 to be avoided as partners in
 regular business1 scarcely safe to     
associate with as companions4 ,when     
,polycrates1 ,king of ,samos1 was       
crowned with such repeated successes    
that it seemed as if the very gods might
 envy him1 his friend1 the ,king of     
,egypt1 advised him to throw his most   
precious jewel1 a wonderfully carved    
signet-ring1 into the sea2 and when this
 was brought back the next day by a     
fisherman1 who had found it in the belly
 of a fish that had swallowed it1 the   
,king of ,egypt withdrew his fleet and  
severed his treaty2 for he knew some    
dreadful disaster awaited such          
unheard-of fortune2 and it soon came    
when ,polycrates fell into the hands of 
his enemy1 and was crucified alive on   
the ,asian strand4  ,the story is       
probably a fable2 but its moral is an   
eternal truth4 ,the hour of prosperity  
is ever dangerous2 but when the         

prosperity has come without labor or    
effort or forethought1 it is nearly     
always fatal4 ,unexpected success       
enervates the will and fosters illusions
 of the mind4 ,the ancients represented 
the goddess ,fortuna as proffering a cup
 of intoxicating wine to her favorites4 
,either they recognize their success as 
the result of pure chance1 and persuade 
themselves that they are fortune's      
favorite children1 and can safely hazard
 any risks2 or their vanity leads them  
to attribute what was the result of     
chance to their own miraculous sagacity1
 and they thus magnify to a dangerous   
degree their own capacities4 ,either    
conclusion leads them surely on the     
downward road to ruin4  ,nowhere is this
 mental debility which seizes the       
believers in luck more absurdly shown   
than in the return to primeval          
superstition which it brings with it4   
,the gambler1 in his faith in caprice   
and chance1 sinks to the level of the   
primitive savage1 and accepts the       

superstitions of that level with equal  
readiness4 ,the most cultivated habitu  
of ,monte ,carlo has his fetishes2 he   
watches for signs and omens2 he is as   
much the slave of auspicious or         
inauspicious auguries as an ,australian 
cannibal4 ,pitiable retrogression of the
 human intellect6 ,what absurdity will  
he not commit to 8break the run of the  
luck0 when it is against him6 ,he will  
turn his chair thrice around2 he will   
avoid playing if a red-whiskered man    
opposite him stakes2 he will go to his  
hotel and change his coat4 ,he knows    
that every principle of right reason and
 sound logic teaches that events cannot 
be modified by actions in no way        
relating to them1 but he quietly        
renounces reason and logic as his       
guides6  ,surely no man who is engaged  
in the intelligent pursuit of happiness 
will put himself in that position6 ,i do
 not forget the pleasure of the game4   
,that will be considered on a later     
page4 ,but there is no need to argue    

that a pleasure which leads to the      
habitual disregard of reason as a       
monitor cannot be trusted as a permanent
 contributor to happiness4  ,one        
important practical point remains to be 
noted4 ,neither in the gambling room1   
nor outside1 is there half so much mere 
luck in affairs as most people imagine4 
,the cards are stacked1 the dice are    
loaded1 the balls are weighted4 ,only   
the gulls believe the game is fair4     
,shrewd men in business transactions    
like to conceal their hands1 and        
persuade their clients and associates   
that much is the result of accident     
which they themselves have brought      
about4 ,the plan has many advantages1   
and plays successfully on the most      
responsive chords of human weakness4 ,it
 is said that the late ,baron           
,rothschild of ,london declined to      
embark in an enterprise unless its      
promoters were known as lucky men4 ,do  
not imagine that he was governed by any 
foolish superstition4 ,he knew1 perhaps 

better than any one1 what is the real   
significance of constant luck in the    
stock market2 and would have been the   
last to have accepted it in the sense of
 the guileless gambler4  ,much that in  
the lives of others we are apt to       
attribute to luck turns out on closer   
examination to be the natural though    
infrequent result of certain cultivated 
qualities4 ,i have heard of several     
persons who have had handsome legacies  
left them by strangers in unexpected    
acknowledgment of kindness shown4       
,uniform courtesy is almost sure to be  
followed sooner or later by some such   
reward4 ,people who are what we call    
8quick-witted10 whose judgment is cool  
and action prompt1 are apt to be lucky  
even in misfortune4 ,william of         
,normandy1 landing for the conquest of  
,england1 tripped and fell on the sand4 
,it was an evil presage1 and his        
soldiers shrank back in terror4 ,but    
,william1 seizing a handful of the soil1
 cried8,thus ,i grasp this earth1 and1  

by the splendor of ,god1 ,i shall keep  
it40 ,with this he turned the gloomy    
portent into one the most auspicious4   
,moderate luck with good sense will     
repair any blunder1 while folly will    
spoil the best of chances4 8,fortune    
favors the bold10 simply because they   
have the courage to act2 but she rarely 
favors them when they act without       
knowledge and prudence4 ,when           
,shakespeare in the familiar passage    
says1 8,there is a tide in the affairs  
of men1 which taken at the flood leads  
on to fortune10 he assumes that the     
fortunate man knows when flood-tide     
arrives4  ,as we are thus often deceived
 in the lives of others1 so we are      
almost as frequently the dupes of our   
own experience4 ,it is not easy to      
decide1 concerning our successes and    
failures1 which are owing to luck and   
which to ourselves4 ,confucius advises  
those who fail to follow the example of 
the archer when he misses the target1   
and examine first the instruments       

employed1 and then themselves1 as the   
cause of failure is likely to be in one 
or the other4 ,some minds are more      
exhilarated by gains than they are      
depressed by losses2 others deplore     
losses more keenly than they enjoy      
successes2 few estimate both at a just  
relative value4  ,even the very unlucky 
should feel some cheerfulness when he   
reflects how in modern times we have    
learned to conciliate the ,fates1 and   
compel even the most adverse destiny to 
drop the ugliest of its masks4 ,this we 
accomplish through the various forms of 
insurance1 all of them based on the     
study of the very caprices of ,fortune  
herself4 ,marvelous example of mind     
setting at nought the threats of brute  
nature6 ,the very disasters before which
 our ancestors bowed most hopeless and  
most helpless1 are those whose attacks  
we dread the least4 ,hail and lightning1
 storms on the ocean and fire in        
populous cities1 we read about with     
small concern providing our property is 

well insured4 ,by the same process we   
can protect our children from poverty   
and our own old age from want4          
,beneficent discovery1 which in its     
varied forms has added incalculably to  
the happiness of man by freeing him from
 the terrors of the unknown1 and        
providing him with a shield behind which
 he can afford to smile at the gloomiest
 frowns of ,fate6  ,subtler than any    
beast of the field is man1 and filled   
with ,promethean courage to rob the gods
 themselves6 ,but behind the            
impenetrable veil1 through which he sees
 not even darkly1 are powers who smile  
in derision at his attempts to free     
himself from their eternal mastery4 ,no 
logic can explain and no calculus       
compute the workings of their mysterious
 ways4 ,against the elemental wrath of  
fire and water man can guard himself2   
but against the results of the most     
thoughtless of his words or the         
slightest of his actions he has no      
protection1 for he has not and cannot   

form the least idea of their            
consequences4 ,here ,destiny rules      
undisputed and supreme4  ,such          
reflections led the great ,goethe in his
 old age to dwell more and more on the  
illimitable influence of trifling       
events1 bedeutende ,kleinigkeiten4 ,dull
 critics have misunderstood and some of 
the dullest have even made merry about  
his insistence on this pivotal truth in 
the history of every individual and in  
that of the world4 ,the fate of nations 
has ever been decided by the most       
trivial occurrences4 ,csar1 going to the
 ,senate1 refused to read a letter which
 was handed him1 saying1 8,business for 
to-morrow40 ,had he opened it1 the      
greatest empire that ever was would have
 had a different story to transmit to a 
different posterity4 ,one summer morning
 the pretty ,arleta1 daughter of a      
,norman butcher1 tripped down to the    
brook to wash her mother's soiled linen4
 ,had she waited a few minutes later1   
,robert the ,devil would have already   

passed1 and neither their son1 the      
bastard ,william of ,normandy1 nor his  
thousands of knights would have set     
their iron heels on ,english soil4      
,louis ,,xvi stops at ,st4 ,mnhould to  
eat a pig's foot1 and the great and     
famous line of the ,bourbons of ,france 
is extinguished by that single dish4    
,these are celebrated examples4 ,but the
 thoughtful man will recognize in his   
own life and in the lives of those      
around him how they have been altered1  
directed1 completely transformed by such
 slightest of incidents4 ,his decision  
to pursue this or that avocation1 that  
as to where he should settle1 the first 
meeting with her who is his wife1 the   
conversation which led to such or such  
an investment of the first importance1  
these1 the most momentous actions of his
 life1 turned on such casual and        
insignificant incidents that it makes   
him shiver to think of it6 ,in such     
moments he is ready to exclaim1    8,we 
do confess ourselves the slaves of      

chance    ,and flies of every wind that 
blows40  ,the prime motors of the       
thought of the world have not been the  
ponderous tomes of schoolmen nor the    
decrees of councils and universities4   
,what1 asks a philosophical historian1  
were the two most important events in   
the intellectual history of ,england    
during the seventeenth century8 ,the    
,paradise ,lost8 ,the ,king ,james'     
,version8 ,no4 ,one was the commitment  
of a strolling tinker to ,bedford ,jail2
 the other the decision of a distempered
 youth to make himself a coat of leather
 and go to live in a hollow tree4 ,the  
one gave us the 8,pilgrim's ,progress20 
the other the immortal doctrine that    
faith1 the true faith1 8finds center    
everywhere10 and cares not to fix itself
 in form4  8,slaves of ,chance60 ,of    
,chance8 ,have ,i the right word8 ,is it
 ,chance which through millions of years
 has steadily guided the increasing     
purpose which runs through all nature1  
which has multiplied the organs of      

animals and widened the minds of men    
with the progress of the suns2 which has
 disabled the armies of kings by the    
weaponless words of a peasant2 which has
 confounded wisdom by folly and foiled  
strength by weakness2 never anywhere    
losing sight of the goal1 unseen of men 
but surely divined1 toward which tends  
the ,motion of the ,world8  ,chance8    
,no4 ,but by what other name shall ,i   
name it8 ,shall ,i take refuge in the   
jargon of the pulpit and call these     
8special providences80 ,helpless evasion
 of the question6 ,impotent effort to   
distinguish between the special and the 
general designs of the ,designer1       
obscuring the one central point to be   
kept in sight1 that the special is the  
general and the general the special4    
,but why seek a name8 ,a name becomes a 
fetish as much as a stock or a stone1   
and men bow down to it and worship it   
with as much abasement of their better  
natures4 ,enough1 if in the fates of    
mighty nations and in each lightest act 

of the individual life we recognize the 
same ,directing ,force1 invisible but   
nowise unintelligible1 rather speaking  
with sun-clear words to our enlightened 
reason of conscious purpose and definite
 intention1 to which the iron laws of   
,nature and the wild vagaries of ,chance
 are ductile instruments and obedient   
servants4  ,this is the ultimate        
expression of abstract science and of   
that solid philosophy which is built on 
the inductive study of both nature and  
man4 ,its lesson to the individual is1  
that he is neither the helpless creature
 of necessity nor the slave of chance2  
that he is master of his immediate      
action1 but of its consequences he is   
not master2 that there are unseen forces
 at work arranging the incidents and    
accidents of his life1 and these forces 
he can in no wise control2 but if he is 
alert and diligent they cannot entangle 
his own individuality in the mesh of    
events1 he can rise superior to them1   
can be himself1 and win happiness to    

some degree in any surroundings2 and he 
may go forward in the sublime and       
certain confidence that his existence is
 an essential part of an eternal plan1  
which asks neither faith nor authority  
for its recognition1 for it is the      
logical condition of the very reason by 
which he knows that he is ,himself and  
not another4         99     99     99   
99     99  ,the calculus of             
probabilities has already destroyed the 
gods2 if it could rule out the          
unexpected1 it would promote man to     
their seats2 but the fleshless face of  
old ,time wears a perpetual though      
silent grin4         99     99     99   
99     99  ,fortune-tellers are put in  
jail because they deceive2 they should  
be hanged1 did they tell the truth4 ,how
 dull were life1 could it be read ahead6
 ,only a weak nature1 such as his1 would
 say with ,hartley ,coleridge1          
8,happiness is the exclusion of all hap1
 that is1 chance40 ,more virile are the 
words of ,charles ,james ,fox1          

inveterate gambler that he was1 8,the   
next best thing to winning is to lose40 
,the uncertainty of the future is the   
only stimulus to exertion1 and its      
obscurity is the source of our chief    
delights4         99     99     99      
99     99  ,always expect a change of   
luck4 ,then1 if it is from good to bad1 
you will be prepared for it2 and if from
 bad to good1 you will have enjoyed the 
pleasure of expecting it1 as well as its
 arrival4         99     99     99      
99     99  8,give your son luck and     
throw him in the sea10 says a ,spanish  
proverb4         99     99     99     99
     99  ,there are men who succeed     
through their misfortunes rather than   
their good fortunes4         99     99  
99     99     99  ,people regard bad    
luck as a kind of injustice4 ,they      
secretly say with ,louis ,,xiv1 when his
 armies were defeated in ,flanders1     
8,has ,god forgotten all ,i have done   
for ,him80         99     99     99     
99     99  ,the ancients reckoned a     

man's luck1 good or bad1 among the gifts
 with which he is endowed by nature4    
99     99     99     99     99  ,in very
 strong characters there is something   
which eludes analysis and defies        
definition1 the very goad of destiny1   
driving them on their allotted paths    
with unrelenting and inevitable impulse4
 ,this is what the ancient ,greeks1 and 
among the moderns especially ,goethe1   
recognized as the 8demonic force40 ,it  
endows a life with dramatic unity and   
historic completeness4         99     99
     99     99     99  ,fate lies in    
fetters1 so she no longer rules the     
stage4         99     99     99     99  
99  ,the folly of some men turns out    
better than the foresight of others4    
99     99     99     99     99  ,with   
,courage and ,civility as allies you can
 often take captive ,good-luck4         
99     99     99     99     99  ,he who 
has well considered all the chances is  
prepared for the worst4         99      
99     99     99     99  ,because one   

cannot see ahead clearly1 should he put 
out his eyes8         99     99     99  
99     99  ,the captain who prefers     
trusting to luck to taking an           
observation is not the man to sail with4
         99     99     99     99     99 
,bacon advises to use such as have been 
lucky because of the confidence they    
breed in others and the effort they will
 make 8to maintain their prescription40 
99     99     99     99     99  ,the    
first principle of success in the game  
of life is to be willing to lose4 ,the  
player who will not sacrifice his pawns 
will soon have his king in check4       
99     99     99     99     99  ,keep   
your wits about you4 ,in the immediate  
exigencies of life a full pocketbook is 
more useful than a fine bank balance4   
99     99     99     99     99  ,do you 
ever ask yourself why you expect good   
fortune to come without effort and bad  
fortune to stay away without            
precautions8     ,,part ,,iii4  ,how far
 our ,happiness depends on ,ourselves4  

,i4 ,our ,occupations1 those of         
,necessity and those of ,choice4   ,in  
one of his novels1 ,emile ,zola         
describes a conversation between the    
workwomen of a ,parisian laundry4 ,the  
subject was1 what each would do if she  
had ten thousand francs a year4 ,they   
were all of one mind4 ,they would do    
just nothing at all6  ,this             
washerwoman's ideal of happiness has    
also commended itself to various        
philosophic minds4 8,i have often said10
 writes ,pascal1 8that all misfortunes  
befall men because they do not know     
enough to stay quietly in their own     
rooms40 ,what puzzled him was that men  
will make the most toilsome efforts to  
secure a period of repose2 and as soon  
as they obtain it1 they weary of it and 
demand action4 ,he might have learned   
from this the fallacy of his own        
definition4  ,the genial ,herder taught 
that simplicity and repose are the two  
valves of the shell that secretes the   
pearl of human felicity2 but he         

neglected to add that it must be the    
simplicity of aims combined with a      
multiplicity of means2 and repose       
enjoyed merely as a preparation for     
renewed activity4  ,the true doctrine is
 that ,labor1 systematic1 effective1    
congenial ,labor1 is not only a         
necessity1 it is the source of the      
highest enjoyment to men4 ,the ancients 
were right when they said the gods sell 
all pleasures at the price of toil4     
8,function in healthful action0 is the  
definition which the modern physiologist
 gives of the feeling of pleasure2 and  
he but translates into prose the poetic 
expression of the old ,greek4 ,the      
elements of true happiness must be      
sought in activity1 not in repose2 and  
it is high time that the world and the  
wiseacres found it out1 and ceased      
singing peans to idleness and cursing   
the necessity of work4  ,most men and a 
great many women have to work for their 
living4 ,they usually accept the        
necessity with discontent and with envy 

of those who are idle or are in other   
pursuits4 ,the farmer thinks he would   
have done better to have gone to the    
city4 ,the lawyer regrets that he did   
not study medicine4 ,as in ,dr4         
,johnson's story3  8,surely10 said      
,rasselas1 8the wise men to whom we     
listen with reverence chose that mode of
 life for themselves which they thought 
most likely to make them happy40  8,very
 few10 replied the poet1 8live by       
choice4 ,every man is placed in his     
present condition by causes which acted 
without his foresight1 and with which he
 did not always co-operate40  ,in this  
country most men select for themselves  
the occupation which they pursue for a  
livelihood2 but ,i doubt whether the    
freedom in their choice makes them more 
contented with it4 ,the root of their   
discontent lies deeper than is suggested
 in ,dr4 ,johnson's philosophic tale1   
and its removal1 so indispensable to    
personal happiness1 must be sought for  
elsewhere than in still wider license of

 choosing4  ,so far as either happiness 
or success is concerned it makes no     
difference1 in nine cases out of ten1   
what business or profession a young man 
adopts1 so that it is suitable to his   
education and social position4 ,the rare
 exceptions are where there is some     
strong natural bent or aptitude2 and    
even then the pursuit of it is more     
likely to bring enjoyment than money4   
,men are about equally fitted by nature 
for all the ordinary avocations of life1
 and the choice of a business is less   
important than is generally believed4   
,that is not where the secret of success
 and happiness lies4 ,it lies in        
learning to practice one's trade or     
profession as an art1 to like it for its
 own sake1 to derive a considerable     
portion of our pleasure from its        
pursuit1 to have1 as the ,french say1   
our heart in it1 ,avoir le cur au mtier4
 ,but how is this possible1 one will    
ask1 with the drudgery of the counting  
house1 or the mill1 or the harvest      

field1 or the ,court of ,quarter        
,sessions8 ,it is possible with any     
avocation1 if one will take the trouble 
to think about it as one of the manifold
 branches of human industry1 to study   
its relations to other branches and to  
the lives and fates of human beings1 to 
try to improve it1 and to learn its     
attractions for those who do like it1   
and endeavor to enter into their        
feelings4 ,every occupation has some    
such attractions and some such          
possibilities4 ,those who are willing to
 see and seize them are those who derive
 both solid enjoyment and substantial   
rewards from their work4  ,another      
secret lies in the cultivation of a sort
 of analogy or harmony between our      
mental disposition and the occurrences  
and surroundings in which our obligatory
 labor places us4 ,this is quite within 
our own power to effect by the voluntary
 control of our thoughts4 ,why busy our 
imaginations and disturb our minds with 
dreaming of the pleasures of foreign    

travel when we know we have to stay at  
home and work ten hours a day8 ,far     
better occupy ourselves with the        
interests around us and the easily      
attainable pleasures within our reach4  
,have no fear that this course is       
narrowing or lowering4 ,there are no    
nobler games than those which can be    
played on any village lawn1 and the     
hyssop on your garden wall1 could you   
read it1 would teach you the laws of all
 organic nature4  ,the considerations   
which should have weight in the choice  
of avocation are less those of capacity 
or inclination1 since these differ      
little and can readily be cultivated1   
than those referred to on an earlier    
page which relate to health1 bodily and 
mental4 ,it is not necessary to be very 
clever to succeed in business2 only a   
little more clever than those around    
you4 ,but it is necessary to have your  
health2 for in the struggle for bread1  
the weak are thrust to the wall without 
remorse4 ,no one who chooses wisely will

 select a business which will aggravate 
an hereditary or acquired malady4 ,it is
 more satisfactory to be honor-man of a 
lower class1 than come in at the        
tail-end of a higher one4  ,there are   
also certain mental disqualifications   
which apply especially to the           
professions4 ,william ,hazlitt objected 
to all professions which depend on      
reputation1 because this is 8as often   
got without merit as lost without       
deserving20 but this is less the case   
now than it was formerly4 ,the point is 
rather a mental unfitness for the work  
required1 a state of things which may   
exist with plenty of ability4 ,the      
politician with an instinctive shrinking
 from publicity1 the lawyer who has an  
aversion to argument1 the physician who 
is unable to show sympathy and interest 
where he feels none1 may succeed in his 
profession1 but he will scarcely enjoy  
it4  ,intense application to an         
occupation is a common cause of distaste
 for it and unhappiness in it4 ,such    

concentration is nearly always needless1
 and is often fruitless4 ,the most      
brilliant fortunes have not been the    
products of hard work1 but of shrewd    
planning4 ,the sweetness of the chimes  
does not depend on the violence of the  
ringing1 but on the skill of the        
bellman4 ,i had a friend who was brought
 up a broker1 but remained a            
philosopher4 ,he used to say that energy
 in business is the most common cause of
 failures4 ,he referred1 of course1 to  
that exclusive and persistent zeal which
 is pretty sure to end by enfeebling the
 body and exhausting the mind4          
,dissatisfaction with one's lot         
sometimes arises from over              
conscientiousness1a rare disease1 ,i    
confess1 in business circles1 but ,i    
have met a few cases of it4 8,always try
 to do your best10 is one of several    
hundred copy-book maxims which hypocrisy
 pretends are necessary to success1 but 
which common sense and practical life   
quietly ignore4 ,very much less than    

your best will often answer the purpose1
 and the rope that reaches is long      
enough4 ,i have witnessed considerable  
distress1 especially among young men1   
because their books of account were not 
so immaculate1 or their press-articles  
so studied1 as they might have been by  
greater toil2 yet they were good        
enough1and good enough is good4  ,at the
 best1 making one's living is often a   
sad affair4 ,business life is like a    
dinner at a crowded third-rate hotel1   
one's clothing is so torn in the        
struggle for place1 and there is so much
 dirt to eat before the dessert is      
served1 that either the appetite turns  
to nausea1 or its satisfaction is       
followed by indigestion4 ,hence so many 
able men prefer permanent positions on  
small salaries to embarking in affairs  
on their own account4 ,many a lawyer    
will give up a large practice to become 
a judge on one-third of the income4     
,politics in the ,united ,states is1 as 
a business1 notoriously unsafe1 but the 

attraction of fixed salaries overcrowds 
it with aspirants4 ,the dream of the    
,socialists is for all citizens to be   
salaried4 ,individual effort1 however1  
alone insures general progress2 not to  
dispense with it1 but to favor its      
pleasurable development1 is the real    
social problem4  ,the true aim of       
,occupations of ,necessity is to provide
 us time1 not for repose and inaction1  
as most moralists teach1 but for        
,occupations of ,choice4 ,we call these 
our recreations1 amusements1 pastimes1  
favorite studies1 hobbies1 fads1 if you 
please4 ,in these lie the mainsprings of
 our felicity2 and their character      
reveals pretty clearly the measure of   
our capacity for happiness1 and the     
degree of our mastery of its theory4 ,if
 we pass our leisure in cultivating     
delusions and pursuing inanities1 our   
enjoyment is that of the insane and the 
idiotic1 and arises not from the health1
 but from the disease or debility1 of   
our minds4 ,yet how many men1 skillful  

in securing the means of pleasure1 are  
witless in the use of it6  8,those are  
the best recreations10 says old ,thomas 
,fuller1 8which1 besides refreshing1    
enable men to some other good ends40    
,his words1 though they sound well1 are 
only half-wise4 ,to enjoy to the utmost 
any favorite pastime or study1 it should
 be pursued for itself alone1 and with  
no ulterior purpose or hope in view4    
8',twere to cramp its use1 to hook it to
 some useful end40 ,pleasure is nobler  
than profit1 enjoyment is higher than   
utility1 whatever political economists  
or pulpit orators say to the contrary4  
,i know some men who always explain     
their relaxations as a part of their    
serious lives2 and others who1 if       
detected in an act of benevolence1      
hasten to show that it was prompted by  
their self-interest2 of the two1 ,i     
admire the latter more4         99      
99     99     99     99  ,success is    
another name for ,perseverance4 ,when   
,newton was asked how he reached his    

great discovery1 he replied1 8,by making
 it incessantly the subject of my       
thoughts40         99     99     99     
99     99  ,happiness follows success1  
provided the latter is rightly achieved 
and received4         99     99     99  
99     99  ,a contented spirit is merely
 one which pleases itself with little   
effort4 ,contentment differs from       
,happiness1 as repose from recreation4  
99     99     99     99     99  ,for    
most1 it will be easier to learn to like
 what they have to do1 than to find the 
chance of doing what they like4         
99     99     99     99     99  ,to     
teach what they do not know1 and to live
 by a trade that they do not understand1
 are feats that many are surprised that 
they cannot perform4         99     99  
99     99     99  ,all paths seem rough 
to the bare feet of those who are used  
to wearing shoes4         99     99     
99     99     99  ,would you have       
pleasant yesterdays and welcome         
to-morrows1 let to-day be busy and      

confident4         99     99     99     
99     99  ,you may pound away with the 
hammer1 but if you are not driving a    
nail1 you will break instead of         
building4         99     99     99      
99     99  ,most divers bring up mud2   
but few1 pearls4         99     99      
99     99     99  ,the honey which we   
gather ourselves tastes the sweetest4   
99     99     99     99     99  ,the    
measure of value of work is the amount  
of play it provides for2 the measure of 
value of play is the amount of work     
there is in it4         99     99     99
     99     99  ,play-time should be    
perfecting-time2 the use of leisure     
hours is to get rid of the lees of life4
         99     99     99     99     99 
,before all days are made holidays1 all 
men should become heroes4     ,,ii4     
,money-making1 its ,laws and its        
,limits4   ,there are some prayers which
 belong to the universal ,religion of   
,humanity1 and none more so than this1  
which is found in the oldest prayer-book

 of the ,aryan race1 the ,rig ,veda18,o 
,lord1 prosper us in the getting and the
 keeping60 8,to make money0 is certainly
 the 8soul's sincere desire0 of most    
citizens of the world at the present    
day1 and nowhere is it more fervently   
uttered than in this country4  ,this is 
no discredit4 ,so far as we can trace   
the history of man from the ,old ,stone 
,age upward1 the one efficient motive to
 his progress has been the acquisition  
and preservation of property4 ,this has 
been the immediate aim of all his arts  
and institutions and the chief incentive
 to individual exertion4 ,the time may  
comeindeed1 there are signs of its      
approachwhen nations will consciously   
aim at some other than a property       
career1 and individuals will perceive   
that the purpose of riches is something 
else than to offer facilities for their 
further increase or for inglorious ease4
  ,in this devotion to the accumulation 
of property men have not been led astray
 by what ,shakespeare so magnificently  

calls                        8,the      
prophetic soul   ,of the wide world1    
dreaming on things to come40  ,material 
resources are the indispensable         
requisites to progress4 ,the miseries of
 poverty are manifest1 and there are    
none greater4 ,the utterly poor man is  
condemned to servitude and suffering1   
the woman to degradation4 ,the          
imperative demands of the animal wants  
quench the finer elements of character1 
and the brutal stamps out the human in  
the desperate struggle for existence4   
,what wonder that the pauper turns in   
bestial fury against the rich1 who      
flaunt before him a superfluous luxury8 
,but his passion springs from his       
ignorance4  ,wealth is no longer        
8spoils10 the product of robbery2 rather
 may it be called the reward paid by    
society for services rendered humanity4 
,it is frequently the booty won in some 
victory over the elements of nature or  
of self1 and by the practice of those   
maxims which make men stronger and more 

useful to those around them4 ,to the    
possessor it supplies the leisure       
necessary to the cultivation of his     
nobler faculties and to the highest of  
dutiesself-development4  ,the terms     
8wealth0 and 8riches0 are vague1 and to 
understand the relation of property to  
personal happiness1 which is my present 
theme1 we must define them closer4  ,the
 time has gone by when either love is   
satisfied to live in 8a cot beside the  
hill10 or a philosopher in a tub4 ,both 
prefer to possess a house in a city     
street and a cottage by the sea2 which  
is a sign that both the philosophy of   
love and the love of philosophy have    
improved4 ,the affectation of despising 
richeswhich never was anything but an   
affectationis no longer good form1 even 
among sages4  ,let us count what riches 
give4  ,the list is short and it is     
pleasant reading4 ,riches supply us with
 the food and drink we like1 clothing1  
shelter1 and surroundings to our taste1 
means of warmth and light1 the services 

and to some extent the companionship of 
those we choose1 and especially leisure 
and means to pursue our 8occupations of 
choice40  ,these are the immediate      
benefits we derive from riches1 and     
practically there are none others4      
,political economists have therefore    
called these 8real0 or 8effective0      
riches1 to distinguish them from        
8potential0 or 8productive0 riches1 by  
which latter they mean property or      
capital invested with the object of     
supplying 8effective0 riches1 without   
personal effort on the part of the      
owner4  ,in looking over the list of    
8effective0 riches1 one sees that they  
are all very desirable1 and perhaps1 ,i 
may as well say1 essential to personal  
happiness4 ,i am sure nine-tenths of the
 civilized world will agree with me4    
,about that1 the discussion will be     
short2 but about how to obtain them1    
that inquiry is not to be disposed of so
 quickly4  ,we are now talking business4
 ,let us be practical4 ,les affaires    

avant tout4 ,just how much a year do ,i 
need to be rich8 ,here ,i make an       
extraordinary discovery1 comparable only
 to that of the ,fortunate ,isles1 where
 apple trees bore fruits of gold2 or the
 valley of ,sinbad the ,sailor1 where   
the common pebbles were rubies and      
diamonds4 ,on turning to that list of   
8effective0 riches1 ,i perceive that    
very little of it has to do with things1
 and very much of it with me4 ,it is    
based on what ,i like1 prefer1 choose4  
,if1 like the ,emperor ,nero1 ,i cannot 
be satisfied with less than peacocks'   
brains and nightingales' tongues for    
dinner1 ,i must have the revenues of an 
empire2 but if ,i am content with bread 
and beans1 with a shanty to keep out the
 wind and a slop-shop suit for warmth1  
then a few fifty-cent fees a day,i      
happen to be a doctorwill make me rich  
as a ,rothschild4  ,marvelous discovery6
 beatific vision6 only1 at the moment of
 utmost complacency1 calm reflection1   
like a chill wind1 8disencharms the late

 enchantment40 ,my tastes are not my    
own4 ,they belong to my parents and my  
race4 ,i cannot help it that ,i was born
 with a thin skin1 which requires fine  
silk next it to be comfortable2 with a  
queasy stomach1 that demands delicate   
dishes2 with a thirst for remote and    
useless learning1 which must have       
expensive books4 ,so from this time     
forth ,i flout at and deride that solemn
 prig of antiquity1 whose name ,i am    
glad to have forgotten1 who taught that 
there are two ways of getting rich1 each
 equally satisfactory1 but one much     
easier than the otherthe one to diminish
 our wants1 the other to increase our   
incomes4 ,i have no better opinion of   
his teaching than had ,malvolio of the  
doctrine of ,pythagoras1 that 8the soul 
of his grandam might haply inhabit a    
partridge20 and1 really1 which of the   
two the antiquated mentor thought the   
easier ,i cannot imagine4 ,to me1 it has
 been the latter4  ,money1 therefore1 we
 must have4  ,her physician said of     

,cleopatra that she had 8pursued        
conclusions infinite1 of easy ways to   
die40 ,the expression might be used of  
many a modern schemer with reference to 
getting wealth4 ,but alas6 ,i am afraid1
 of the thousands of schemes1 that of   
the dry1 unimaginative1 political       
economists is the only one worth        
mentioning2 and that is summed up in the
 hateful word,economize6 or1 as they put
 it in their stiff dialect18,diminish   
the consumption of your 'effective'     
riches1 in order that you may add the   
surplus to your 'productive' riches1 or 
invested capital40  ,some of them are   
even meddlesome enough to lay down exact
 rules as to how much one should put    
aside from an annual income and securely
 invest1 in order to meet the demands of
 what they call 8an enlightened         
prudence40 ,this1 they say1 should be   
one-fourth of such income1 and they add 
that if this with its increment is      
continued for about five-and-twenty     
years1 the return from your 8productive0

 riches will then be sufficient to      
supply you with the amount of           
8effective0 riches to which you have    
been accustomed1 without further labor  
on your part2 and you can quietly sit in
 the chimney corner and live in bliss   
all the rest of your days1 like the     
prince in the fairy story4 ,this is a   
page1 therefore1 good for young married 
people to read who are starting out in  
life and have their fortunes to make1   
and want to 8retire0 at their silver    
wedding4  ,such slow work will not suit 
the energetic young man whose           
determination is to get rich quick and  
have a good time while he is about it4  
,he has no occasion to go back to       
antiquity for his two ways of           
succeeding1 and he proposes to use them 
both as strings to his bow1 so that by  
one or the other he will drive his arrow
 into the bull's eye of fortune's       
target4 ,speculation6 ,advertising6     
,these are the words of power with which
 he will enslave the spirits which guard

 the hidden pots of gold4 ,he is well   
aware that a bit of red flannel is bait 
enough for many fishes1 and that in     
angling false flies catch more trout    
than real ones4 ,the value of knowledge 
to him is measured by the ability it    
gives to detect the ignorance of others 
and to take advantage of it4 ,his plans1
 like those of ,cardinal de ,retz1 are  
so laid that1 though they fail1 they    
will bring in some return4 ,he will     
manage to secure a commission even on   
the expenditures he makes for his       
pleasures4 ,such a character1 and there 
are many such in our country1 often     
enough succeeds in his ambitions4  ,i   
was in active business for twenty years1
 and ,i made the discovery that the     
excellent precepts which all are taught 
in infancy and continue to praise in    
after years undergo certain             
modifications when it comes to practical
 life 8in the street40 ,once ,i amused  
myself by writing them out as ,i found  
them really observed1 and ,i am inclined

 to insert a few specimens1 which ,i    
will call     ,,new ,,lamps ,,for ,,old4
    ,not how business should be done1   
but how others do business1 is   the    
proper study4    ,the brighter your     
virtues shine1 the more fish will be    
attracted within reach of your gig4     
,always praise veracity and honesty2    
they are useful qualities   in others4  
,the louder you condemn dissimulation1  
the less you will be   suspected of it4 
,be virtuous2 nothing so enables you to 
appear superior to those   around you4  
,if you are stingy1 do not pretend to be
 generous2 the effort   will betray you4
    ,when people express surprise at    
your meanness1 it shows that   you must 
have established a reputation for       
liberality4    ,punctuality is          
excellent2 but the man who comes last to
 an   engagement is the only one who is 
not kept waiting4    ,the value of time 
is its value to yourself4    ,the       
simplest device to capture other        
people's money is to let   them think   

that they can capture yours4    ,truth  
is bright and strong2 too bright for    
most eyes1 and too   strong to be       
administered without dilution4    ,the  
man who attends the funeral of his own  
reputation often has   a jolly wake4    
,marry for love1 work for your living2  
marry for money1 work for   your        
liberty4  ,but enough of these4 ,it will
 ever hold true that competitive        
business breeds deception and selfish   
greed4 ,the business man who pretends   
otherwise is either a hypocrite or of   
dull moral sense4  ,in this race for    
riches1 whether along the peaceful      
avenue of economy or jostling in the    
streets of speculation1 where comes in  
the ,pursuit of ,happiness8 ,riches1 as 
,i have shown1 are and can be nothing   
more than means to this end1 and those  
who1 through avarice1 greed1 or         
rapacity1 make them the end and aim of  
their aspirations1 trade gold for dross4
 ,scarcely less is the error of those   
who are ever postponing the hour of     

enjoyment until a certain sum is        
reached1 and their fortune can be       
rounded off with additional thousands4  
,it is a general tendency in human      
nature to live in the past or the       
future1 although the present alone is   
man's4 ,what to him is now1 and here1 is
 all that he can ever possess or enjoy2 
and if you ask him1 he will grant it2   
but he is driven ever by what seems an  
irrational and demonic power to seek his
 joy in what is somewhere else1 far off1
 out of reach1 impossible of attainment1
 beyond his capacities4  ,the illusive  
pictures drawn by memory1 by hope1 and  
by imagination have their proper place  
in the palace of ,human ,happiness2 but 
the majority fix their gaze steadily on 
these alone1 and wander through halls   
and chambers filled with rich stuffs and
 costly ware1 through corridors looking 
out on entrancing views and courts      
opening to the starry heavens1 their    
eyes fixed vacantly on the far distance1
 and noting nothing of the beauties by  

which they are surrounded4 ,to waken    
them by some whisper of what they are   
missing1 and to persuade them to turn   
their eyes on what is around them1 will 
be my purpose in the chapters           
immediately to follow4         99     99
     99     99     99  ,bishop ,berkeley
 declared that he was the richest man in
 ,england1 because he had trained       
himself to the habit of mind of         
regarding everything which gave him     
pleasure as his own4 ,in our days1 most 
philosophers of that school reside in   
penitentiaries4         99     99     99
     99     99  ,the disappointments of 
the nouveau riche are1 that what he     
would like to buy is not on sale1 and   
what he expected to get for nothing1 he 
finds can only be had by paying for it4 
99     99     99     99     99  ,that   
you are rich1 is nothing to me2 but only
 whether you are willing to spend your  
money4         99     99     99     99  
99  ,many strive harder to appear happy 
than to be so4 ,ostentation is wealth   

shamming happiness4 ,envy is the fool   
who does not see through the sham4      
99     99     99     99     99  ,the    
rich have less advantage over the poor  
than the latter suppose4         99     
99     99     99     99  ,not the       
inventory of your property1 but that of 
your unsatisfied wants1 measures your   
fortune2 not your annual income1 but    
your annual deficit or surplus1 makes   
you rich or poor4         99     99     
99     99     99  ,after all1 the worst 
of poverty is that it leaves us so      
little money to give away4         99   
99     99     99     99  ,in ,grecian   
legend1 the apple of discord was made of
 gold4         99     99     99     99  
99  ,if you teach your son to love money
 well1 you will have such success that  
he will soon love it better than he does
 you4         99     99     99     99   
99  ,a miser has merry mourners4        
99     99     99     99     99  ,youth  
saves for age1 age for its heirs1 and   
these for nobody4         99     99     

99     99     99  ,do not starve your   
horse to save your hay4         99      
99     99     99     99  ,when you      
deliver a eulogy on a plutocrat1 you had
 better dwell on his millions than on   
his methods of getting them4     ,,iii4 
,the ,pleasures we may ,derive from our 
,senses4   ,the odious doctrine of the  
ascetics has been that whatever is      
agreeable to man is offensive to ,god2  
and that to cultivate the pleasurable   
sensations is to prepare one's self for 
perdition4  ,far more sane than they was
 that ,mohammedan teacher quoted by     
,gibbon1 who1 when asked to describe the
 true believers1 replied18,they are the 
elect of ,god1 whose lives are devoted  
to the improvement of their own natural 
faculties40  ,as mistaken as the        
ascetics1 are those wooden-souled       
disciplinarians who maintain that we    
should not look for recreation in our   
daily work1 but put off the thoughts of 
it to holidays and vacations4 ,these are
 but one degree better than those       

hypocrites who will tell you that       
benevolence should have no place in     
business1 and who will offer you a round
 sum for a public charity1 while they   
squeeze the salaries of their shop-girls
 down to the lowest quarter-of-a-dollar4
  ,down with such imposters6 ,each hour 
of our lives is the best hour for       
enjoying ourselves and for providing    
others the means of enjoyment2 and there
 is no better way to accomplish both    
these objects than that suggested by the
 pious ,arab18,the improvement of our   
own natural faculties40  ,these have    
been divided by experts in such matters 
into three classes1the ,sensations1 the 
,emotions1 and the ,intellect4 ,i shall 
consider the training of each with      
reference to the special pleasures it   
can furnish4 ,all are equally worth     
cultivating4 ,the delights of one are   
not lower than those of another1 if     
accepted in the proper spirit4 ,he who  
has right self-culture will derive      
gratification from them all2 and will   

not be1 like the ,french peasant in     
,halevy's story1 unable to understand   
how heaven could be attractive unless   
his native village were transported     
there4  ,some general rules must be     
respected if the exercise of any of our 
faculties is to yield the maximum of    
pleasure4 ,these rules are derived from 
the physiology of the nervous system2   
for it cannot be doubted that this      
underlies1 if it is not identical with1 
every feeling and function of the mind4 
,i hasten to say this1 lest the reader  
should suppose they are derived from    
moral philosophy1 or based on duty or   
virtue4 ,i am well aware they could     
expect a scant hearing were this the    
case4 ,men dislike as much to be urged  
to their good1 as to be forbidden what  
is hurtful4 ,nor are they difficult to  
understand2 but this helps little2 it is
 easy enough to learn and to teach      
wisdom2 to apply it to our own conduct  
is what is hard4  ,the first rule is    
that of ,moderation4 ,restrain the      

indulgence in any one pleasure4         
,immoderation is sure to be followed by 
exhaustion of the nerve-fibres and      
subsequent painful reaction4 ,we should 
not think highly of a gardener who when 
he picks his flowers pulls his plants up
 by the roots4 ,yet this is the fashion 
in which many men treat their own       
faculties4  ,the second rule is that of 
,variety4 ,multiply the sources and     
kinds of pleasure4 ,increase the        
susceptibility of all your faculties to 
its sweet appeals4 ,seek it in all      
directions immediately around you4 ,but 
do not confound the love of variety with
 instability and freakishness2 nor      
imitate those prodigals who throw the   
bottle away after the first sip of its  
contents3                8,ces buveurs  
de bire1   ,qui jette la bouteille aprs 
la premire verre40  ,there are other    
rules2 but to recite them would make    
this page as dull as a sermon1 and it   
would have as little effect4 ,these two 
are the chief1 and they supplement each 

other2 for he who indulges moderately in
 all his pleasures will have the        
capacity to indulge in many1 and will   
preserve those features which are the   
most desirable in all1fineness of       
,quality and persistence of ,duration4  
,he will deal with his faculties as a   
good government with its subjects1whose 
aim is not to make a few extremely      
happy1 but to provide for all a fair    
share of enjoyment1 without making any  
miserable4  ,the most general sense we  
possess is that which is called the     
8muscular0 sense4 ,this it is which     
yields the pleasurable feeling in       
exercise1 in athletic sports1 in rowing1
 riding1 dancing1 and what old ,thomas  
,fuller called 8the descants on the     
plain air of walking40 ,through it we   
gain the sensation of buoyancy and      
elasticity1 we 8feel good10 our         
personality is sharpened1 and our       
appreciation of life and what it has to 
offer is heightened4 ,it is the synonym 
of healthful activity1 and thus becomes 

the most advantageous preparation for   
all species of enjoyment4  ,by          
physiologists1 this muscular sense is   
not included in the list of 8special0   
senses1 because it cannot be localized  
in any one set of nerves4 ,it is nearest
 allied to the special sense of ,touch1 
which is centred in certain 8tactile    
corpuscles10 distributed irregularly    
beneath the skin1 principally on the    
finger-tips4 ,they are extremely useful1
 but not prominently serviceable in the 
production of pleasurable sensations4   
,the stroking of soft and warm          
substances1 such as velvet and fur1     
excites agreeable impressions1 but they 
are not very keen4 ,irritations to the  
skin are a source of acute annoyance1   
but their removal affords merely a      
negatively acceptable condition4  ,when 
we consider how slightly most sensations
 of touch excite subjective states of   
mind1 it is remarkable that in response 
to one stimulant they are among the most
 powerful known in nature4 ,this        

stimulus is that of another personality4
 ,the most positive feelings of both    
aversion and attraction are those       
excited by physical contact of the naked
 flesh4 ,this is why it has been        
accepted in so many countries as a sign 
and proof of amity4 ,the savage         
,africans touch noses and the civilized 
,european shakes hands or kisses the    
hand or the cheek4 ,such actions are    
barren conventionalities1 unaccompanied 
by either pleasure or pain2 but they are
 indeed unfortunate who cannot recall   
any moment of heart's utmost joy and    
triumph when 8the spirits rushed        
together at the touching of the lips40  
,such moments are sacred1 priceless     
gifts of the gods1 not to be had for    
gold nor secured by taking thought1 so  
their consideration has no place in this
 book4  ,in spite of the active business
 done at the perfumery counters1 the    
pleasures of the sense of ,smell do not 
seem to come in for a large share of    
admiration in the modern world4 ,it was 

different in the days of old4 ,they were
 considered the most delightful of all1 
even to ,divinity itself4 ,among the    
earliest rites of religion was that of  
burning aromatic incense to the gods2   
and in the books of ,moses good works   
are described as affording 8a sweet     
savor of satisfaction0 to the ,almighty4
 ,one of the ,fathers of the ,church    
speaks of a holy prayer as 8the perfume 
of a just soul0 rising to ,heaven2 and  
when a good man passed away he was said 
to die 8in the odor of sanctity40 ,such 
solemn authorities should justify the   
cultivation of the pleasures of this    
sense4 ,they could be supported by      
abundant quotations from those          
philosophers1 the poets1 who have much  
to say about 8the spicy gales of ,araby 
the blest10 and other such odoriferous  
associations4  ,some odors are as       
intoxicating as wine1 and others cling  
to the memory like the impressions of   
childhood4 ,yet it is rare for the      
insane to have delusions of the         

olfactory sense2 and ,i have found few  
persons who dream of odors4 ,some       
writers who claim to be scientific have 
set up 8a gamut of scents10 and others  
pretend such a harmonic scale can be    
made the basis of a sort of music of    
perfumes4 ,this is riding theory beyond 
sight of practice2 but who does not     
inhale with conscious joy the balsamic  
fragrance of the pines1 the salt and    
stimulating whiffs from old ocean1 or   
the laden redolence from gardens of     
roses8  ,many writers attribute the     
pleasure which tobacco gives to its     
influence on the sense of smell2 but    
this1 ,i am sure1 will not explain the  
intense satisfaction which it yields to 
men in all climes1 consuming it in so   
many varied ways4 ,i know nothing in    
physiology more surprising or more      
puzzling than the eager demand for this 
plant1 which sprang up throughout the   
world after its discovery in ,america4  
,i have been a smoker from boyhood1 and 
am just as unable to analyze the        

pleasure it gives me as to explain it in
 others4  ,that prince of epicures1     
,brillat-,savarin1 spent some time in   
the ,united ,states1 and in his         
delightful volume on the ,physiology of 
the ,taste has a chapter on 8cookery in 
,america10which is filled with nothing  
but asterisks and interrogation points6 
,a hundred years have passed since he   
was among us1 and we have reformed our  
cuisine indifferently1 though not       
altogether4 ,we have been too much      
hampered by fatuous bigots preaching    
that we should eat to live1 and not live
 to eat2 whereas we should most         
certainly live to eat during two or     
three hours out of every twenty-four2   
and so doing we shall be passing them   
more creditably than do most men1 or    
probably ourselves1 the remainder of the
 day4 ,the game of 8beggar your         
neighbor0 has advocates enough and      
fervent disciples1 so ,i shall have     
something to say about eating for the   
fun of it and as a fine art4  ,all      

nations of culture have connected a     
certain solemn joy with the act of      
taking food4 ,to 8break bread0 with one 
is the expression of the sweet sentiment
 of hospitality1 and for the lovers to  
share the same loaf before the ,high    
,priest was the simple and beautiful    
marriage-rite among the ancient ,romans4
 ,the 8love feasts0 of the early        
,christians were the repetitions of the 
only ceremony which their ,founder      
prescribed2 and science traces to       
appropriate nutrition the growth of both
 physical and mental abilities4 ,the    
devout ,novalis called meal-times the   
8flower-seasons of the day10 and claimed
 that all spiritual joys can be         
expressed through the service of the    
table4 ,can there be anything in it     
unworthy or debasing8  ,in the light of 
such declaration should we look on our  
food-taking1 and not merely as feeding  
and filling4 ,were the kitchen more of a
 studio in ,american homes1 we should   
see a higher style of art in the        

drawing-rooms4 ,the worst preparation   
for a day's work is a poor breakfast1   
and its shabbiest reward is a bad       
dinner4 ,if our daughters studied more  
diligently what the ,italians call the  
melodia del gusto1 their married lives  
would be attuned to a more harmonious   
accord4  ,consider the appointments and 
symmetry of a well-served dinner in that
 high style of art which the ,french    
have brought to perfection4 ,the mere   
sight of the table awakens our esthetic 
feelings1 disperses the cares that have 
infested the day1 and softens the       
asperities which its rude conflicts have
 developed4 ,the snowy cloth with its   
embroidered centre-piece1 bearing a vase
 of roses or restful green2 the gay     
triumphs of the potter's skill1 flanked 
by polished metal and diaphanous        
crystal1 whose varied forms hint of the 
manifold gifts of the grape2 the chairs1
 so disposed as to suggest how we should
 live our whole livesever near to       
others1 but not jostling them4 ,then how

 rhythmical the progress of the repast6 
the cold1 salt shellfish1 followed by   
the hot and spicy soup1 harmonized by   
the neutral flavor of the fish1 its     
creamy sauce relieved by the bare       
suspicion of the clean acid of the      
lemon2 and so on through the courses1   
until the aromatic coffee and the tiny  
glass of liqueur1 redolent of wild herbs
 or of ,alpine flowers1 remove both     
thoughts of food and sense of satiety4  
,the sequence of such a repast is not a 
conventionality4 ,medical men as well as
 epicures know that it is based on      
physiology4 ,once1 with a friend of like
 inquiring mind1 ,i ordered a dinner at 
a restaurant of renown1 exactly         
reversing the usual sequence1 beginning 
with ,chartreuse1 coffee1 and ice-cream1
 ending with soup1 oysters1 and hock4   
,the experiment convinced us that the   
received is the right sequence1 and we  
made no second attempt to put the wrong 
end foremost4  ,many will cry that such 
a dinner as ,i describe is one for the  

millionaire and not for the million4    
,they are in error4 ,in ,france ,i have 
repeatedly partaken of such in families 
of very humble means4 ,they are1 in     
fact1 economical4 ,at an ordinary       
,american dinner ,i have seen seven     
vegetables and two meats served at once4
 ,half the number would have set forth a
 much better repast1 if served in the   
,french manner4 ,moreover1 an elaborate 
dinner is not desirable daily2 but to   
have one1 say weekly1 is as improving as
 going to the opera1 or listening to a  
great poet read his own verses4  ,an    
essential precept of gastronomic culture
 is to cultivate a taste for all        
customary dishes4 ,every locality has   
its own4 ,snails and mussels and        
cockscombs are favorite dishes in       
,paris1 but ,i have found few ,americans
 enlightened enough to be willing to    
like them4 ,a broad taste adds to one's 
own pleasure and that of others4 ,how   
disappointing the guest who refuses dish
 after dish planned with an eye to his  

pleasure6  ,do not be ashamed of the    
enjoyments of life which are derived    
from judicious eating and drinking4     
,there are no more accurate standards of
 a family than its table-manners1       
table-service1 table-talk4 ,culture is  
reflected in them as in a mirror4 ,care 
not if the bigots and ,pharisees call   
you a wine-bibber and a glutton4 ,you   
will not be the first to whom they have 
applied those epithets1 and you need not
 be ashamed of your company4 ,in the    
city of ,paris1 where the art of cookery
 has its home and the ,prohibition party
 no adherents1 dyspepsia is scarcely    
heard of1 and the arrests for           
drunkenness during the entire year of   
#ahij werehow many1 think you8just      
thirty-eight6  ,if ,i have dwelt with   
some emphasis on the pleasures of taste1
 it is because they are little          
understood in this country and there is 
a prevalent tendency to decry them4     
,those which are derived from the sense 
of ,hearing will need no defense4 ,many 

of them are matters of constant and     
intelligent cultivation4 ,we are said   
not to be a musical nation1 but         
certainly both vocal and instrumental   
artists are not rare1 and those from    
other countries find among us their most
 profitable harvest-fields4 ,the        
intensity and the value of the enjoyment
 derived from music depend on individual
 peculiarities which are little modified
 by cultivation4 ,of all the exalted    
pleasures it is the one least           
communicable and least connected with   
other faculties4 ,one of the finest     
pianists in the ,united ,states is a    
negro idiot1 and intellectually an      
appreciative musical audience need not  
be above him4 ,but ,i have been told    
that ,i have no right to speak about    
this art4 ,six generations of ,quaker   
ancestors1 who would not permit an      
instrument of music in the house1 have  
nearly extinguished the musical sense in
 me4  ,the music of nature is free to   
all and intelligible to all4 ,no        

instruction is demanded to listen with  
rapture to the blithesome carol of the  
meadow-lark or the cheery notes of the  
wood-thrush1 joyous denizens of our     
,american fields4 ,the many voices of   
the wind1 now whispering secrets to the 
pines1 now whistling impudently outside 
our windows1 now strident and           
threatening through the bare branches of
 winter1 bring us messages suited to all
 moods1 and play melodies on our hearts 
as though their strings were stretched  
on an olian harp4 ,on a sensitive mind  
the power of these sounds of the wind is
 altogether peculiar1 and appears to be 
owing to the fact that the agency which 
produces them is hidden1 veiled1 and    
invisible4 ,i would liken it to the     
effect of distant church bells1 heard   
through the stillness of some ,sabbath  
morn1 soft1 rhythmical1 earnest1        
inviting us to sweet societies and      
unseen shrines4  ,we appreciate too     
little the delight we almost            
unconsciously derive from the sense of  

hearing through the power it gives us to
 have unrestricted social intercourse in
 conversation1 and to listen to oratory1
 instruction1 and public entertainments4
 ,when we observe how even slight       
deafness circumscribes the life and     
reduces the number of its sources of    
enjoyment1 we first understand the      
extent of the gratifications we owe to  
the faculty of audition1 and how        
important to our happiness are its      
enjoyment and cultivation4  ,but how    
vast is the capacity of man for         
happiness6 ,how many sources of joy     
would remain to one deprived of every   
sense but that of ,sight6 ,all his life 
would not suffice to explore the        
boundless fields of enjoyment which it  
alone throws open to him4 ,he has but to
 cast his eyes around him to revel in   
the ever-changing garb of earth1 in the 
sky with its majestic clouds sailing    
across the measureless blue depths1 in  
the splendors of sunrise and sunset1 in 
the transient glory of the rainbow1 and 

in the immortal light of the stars4     
,stretched on the strand1 he may mark   
the far-off1 many-hued1 sparkling brine1
 or elsewhere see great mountains lift  
their summits to eternal snow and watch 
them bathed in the rosy glamour of the  
afterglow1 seemingly suspended in       
mid-air1 when night obscures their base4
  ,the beauties of form1 line1 color1   
and proportion are open to him1 and the 
treasures of joy which the noble arts of
 painting1 sculpture1 architecture1     
drawing1 and engraving have been        
laboring for thousands of years to      
enrich the world with in their fullness 
belong to him4 ,the delicate suggestions
 of light-and-shade and the             
inexhaustible fertility of the colorist 
supply him with storehouses from which  
he can fill countless hours of          
gratification4 ,those elements in our   
nature which respond to the amusing1 the
 pleasing1 the picturesque1 and the     
sublime are almost equally appealed to  
through the sense of sight2 and were we 

to devote ourselves to answering their  
fascinating invitations1 little leisure 
should we have left for occupation with 
any other sense4 ,nor among these have  
,i enumerated those crowning delights to
 many minds1 the faculty of acquainting 
themselves with the thoughts of others  
through reading1 and giving perhaps     
equal pleasure to others by writing1    
both of which are chiefly conditioned on
 the sense of sight4  ,what ,i have     
written is but an outline1 a scatter of 
unfinished suggestions1 of the numerous 
enjoyments which we can obtain by the   
proper cultivation of our senses4 ,their
 training1 and the rational development 
of all their functions1 are just as     
essential to our higher life as the     
cultivation of those which are          
sometimes1 though falsely1 called our   
nobler faculties4 ,there is no          
aristocracy in the kingdom of nature1   
and the lowest of our powers1 if        
appropriately directed and educated1 is 
as worthy to occupy the throne as any   

which in popular repute is deemed the   
highest4         99     99     99     99
     99  ,sensation is the sense of     
existence4         99     99     99     
99     99  ,there is no 8order of       
excellence0 in the faculties of man4    
,one is as excellent as another4 ,the   
only difference is in the scope of their
 activities4 ,we should give play to all
 according to their strength4 ,this is  
the profound lesson of ,walt ,whitman's 
writings4         99     99     99      
99     99  ,sensation1 ,emotion1        
,intellect1 all three1 enter into every 
action4 ,we should conduct our lives as 
one plays a game of three-handed euchre1
 where the two players who are behind   
constantly enter into combinations      
against the one who is ahead4         99
     99     99     99     99  ,quaff    
pleasure in sips1 not gulps2 let it fall
 like the manna in the wilderness1 a    
sufficiency daily1 not a quantity at    
once4         99     99     99     99   
99  ,healthy mirth has no reaction4     

,laughter is lightsome4         99      
99     99     99     99  ,good fare1    
good manners1 good company1these are the
 three graces which should preside over 
the dinner table4 ,then will the meal   
include1 in the words of ,sydney ,smith1
 8,everything of sensual and            
intellectual gratification which a great
 nation can glory in producing40        
99     99     99     99     99          
,table-talk1the best of talk4 ,even     
,kant thought it not beneath him to give
 rules for it3 first1 of the weather and
 the roads2 next1 the current events of 
the day2 then history1 art1 and         
philosophy4 ,so did ,marsilius ,ficinus3
 first1 of divine things2 then          
anecdotes2 finally1 of art and music4   
99     99     99     99     99  ,the    
unthinking are prone to confine the     
meaning of ,pleasure to ,sensation4 ,the
 coarsest philosophy of life is the most
 popular1 because it is most easily     
understood1 and because it appeals to   
the universal1 which are the merely     

animal1 traits of human nature4         
,,iv4 ,the ,pleasures we may ,derive    
from our ,emotions4   ,the emotions are 
sensations translated into ,memory and  
commented on by the ,imagination1 with  
the usual distortion and falsification  
of the original1 characteristic of all  
translators and commentators4  ,the     
primary emotions of ,hope and ,fear are 
the recollections of pleasure or pain   
projected into the future2 the          
disappointment of hope or the           
realization of fear brings sorrow1      
regret1 or remorse1 feelings which are  
concerned with the past alone4  ,these  
reflections suggest how much our        
happiness has to do with ,time4 ,if each
 could estimate for himself the relative
 value of the past1 the present1 and the
 future1 the pursuit of happiness would 
be a science with results as certain as 
geometry4 ,as it is1 most men pass their
 days1 not in enjoying life1 but in     
getting ready to enjoy it1 or in        
regretting they did not enjoy it2 and   

those who think they are wiser1 and who 
boast that they cultivate the present   
alone1 usually sow it with the seed of  
thistles and tares to pester their later
 lives4  ,the folly of philosophiesand1 
,i may add1 religionshas been their     
effort to divest man of these natural   
emotions4  8,expect nothing1 and you    
will not be disappointed10 is the       
cheerful advice of the pessimist and the
 ,buddhist2 8,fear nothing1 for you are 
in the hands of ,god10 says the         
,christian fatalist4 8,regrets are      
vain10 cries the opportunist2 8live in  
the present1 and let the dead past bury 
its dead40  ,in practical affairs1 the  
best philosophy is common sense1 which  
is nothing else than the abstract and   
epitome of the experience of all mankind
 through all time2 and this arbiter     
condemns all three of the above maxims  
as the words of folly and not of wisdom4
 ,hope1 fear1 and regret are equally    
necessary to the safe conduct of life   
with a view to securing the greatest    

enjoyment from it1 and the only point   
left to consider is the relative extent 
in which each should be indulged4 ,about
 this ,i shall offer a few suggestions4 
,the skillful architect of his own      
career will not draw a plan which is    
either too broad or too high for his    
means to construct4 ,his hopes will be  
neither too exalted nor too extended4   
,to be as happy as possible1 we must    
never expect to be extremely happy4     
,complete happiness is an ideal         
condition1 and we are never farther from
 the ideal than when we think we have it
 in our grasp4 ,nor will his plans be   
elaborate4 ,the larger the foundation1  
the more time and money it takes to     
build the house4 ,the chief enjoyment in
 life should be drawn from a few1 easily
 accessible sources2 though this should 
not lead us to neglect others that come 
in our way4 ,one should not refuse a    
bequest because he has a profitable     
business4 ,few understand the limits of 
their own capacity for happiness4 ,they 

do not know1 as the saying is1 when they
 are well off1 and1 like a restless     
inventor1 spoil the machine by          
constantly seeking to improve it4 ,they 
should ponder on an epitaph on a        
tombstone in a ,london churchyard38,i   
was well2 ,i would be better2 ,i am     
here40  ,our hopes should not belong to 
the class called by physicians          
8incompatibles20 that is1 when the      
realization of one will certainly or    
probably prevent that of the other4 ,few
 errors are more common than this1 and  
few are productive of greater           
disappointment4 ,reasonable reflection  
and ordinary self-knowledge will        
generally suffice to prevent it4 ,if ,i 
set out in life to make a million       
dollars ,i cannot expect also to become 
a distinguished ,sanscrit scholar4  ,the
 fruition of our hopes should not be    
placed in a distant future4 ,life is    
uncertain1 but that is the least        
objection4 ,what is certain is1 that we 
ourselves shall not be the same next    

year or next week that we are to-day4   
,our tastes and moods will change1 and  
it is quite likely that we shall care   
nothing for the fruit of the plants we  
are now so diligently cultivating4      
,this consideration leads up to the last
 and probably the most useful of all the
 suggestions on this subject which ,i   
shall offer1 that is1 that in planning  
for the future1 it will1 as a rule1     
repay us best to devote our most earnest
 and constant attention to the avoidance
 of pain or misfortune rather than to   
the preparation of projects of pleasure4
 ,we know what we are about when we set 
to work to forestall a danger or to     
prevent a disaster2 we are by no means  
so sure as to what course of action will
 yield us pleasure4 ,the best laid      
schemes 8gang aft a-gley40  ,hope and   
,fear are both deceivers2 but we like   
the company of ,hope even when we know  
she lies2 and dislike that of ,fear the 
more1 the closer we believe she tells   
the truth4 ,many temperaments are       

tortured more by the dread of misfortune
 than by misfortune1 and are constantly 
sacrificing the happiness of the present
 for fear they may not enjoy the future4
 ,to such as these would apply the      
pregnant maxim of ,lord ,bacon18,the    
only thing to be feared is fear40  ,when
 in reason and in due proportion to its 
object1 the emotion is salutary and     
protective4 ,to know what to fear1 to   
take precautions and thus to avoid      
dangers1 are the very conditions of     
existence4 ,cowardice is contemptible1  
but foolhardiness is senseless4  ,in    
modern life the most common forms of    
fear are worry and anxiety4 ,to a       
certain extent these also are wholesome2
 there may be good ground for them1 and 
so long as they act as stimulants to    
healthful activity1 they are not to be  
shirked2 but when they lead to morbid   
states of mind and body1 they should be 
met with appropriate remedies4  ,the    
first of these is a deliberate and calm 
study of the situation and the real     

causes for fear1 if there are any4      
,spectres lose their terrors by         
daylight1 and most fears are vastly     
diminished by reflection4 ,what if the  
worst does come8 ,the worst is never as 
bad as we imagine it will be4 ,we may   
also call to mind how useless are many  
of our anxieties4 ,why worry about      
disasters which we cannot prevent8      
,still less should we worry about those 
which we can prevent4  ,when reason and 
thought will not dispel our fears1 we   
must fight the devil with fire1 and     
conquer one emotion with another4 ,the  
opponent of ,fear is not so much ,hope  
as ,courage4 ,courage recognizes the    
danger and meets it with a serene front4
 ,confidence in one's powers1 the       
thought of the prize to be won1 the love
 of glory and reputation1 a knowledge of
 the means at our disposal1 and a faith 
in fortune are the considerations which 
strengthen courage1 and if they are     
marshaled in battle array and led by    
,enthusiasm1 the fears which hovered    

over our path will be routed like flocks
 of evil-boding birds4  ,an easier      
though less noble escape from fear is   
,apathy4 ,in different forms it appears 
as resignation to the will of ,god1 or  
the inevitable1 indifference to results1
 and philosophic or religious fatalism4 
,an ,arab proverb says there are two    
days on which it is needless to fear    
death1the day on which it is decreed we 
shall not die1 and the day on which it  
is decreed we shall die2 and if death   
need not be feared1 what else should be8
 ,modern science is inclined to the     
doctrine that men's doings are ruled by 
absolute necessity1 and that free will  
is a delusion4 ,for one1 ,i do not      
accept the doctrine2 but he that does   
should be released from fear if his     
logic has any validity4  ,as the future 
is clouded with fear and its congeners1 
so the past is embittered with regret1  
if not with its gloomier fellows1 the   
pains of contrition and the agonies of  
remorse4 ,of all mental misery ,i have  

ever witnessed1 that of remorse for     
irreparable injuries done to others was 
by far the acutest4 ,no one who         
intimately sees such a spectacle but    
will learn a lesson which will be a     
warning for a lifetime4 ,suicide or     
insanity is its usual result4 ,but for  
the lighter forms of regret1 reflection 
on their uselessness1 willingness to    
make reparation1 intelligent study of   
the mistakes of the past as lessons for 
the future1 are remedies which we can   
always apply with benefit4 ,the keen    
regret which we feel at our own blunders
 and shortcomings produces almost a     
distaste for life4 ,but we may recall   
the homely business proverb1 that he who
 never makes mistakes never makes       
anything2 and it is something of a      
satisfaction to think that we did not   
display the full measure of our         
capacities in a transaction1 but could  
do it much better had we to do it over  
again4  ,the emotions which ,i have been
 considering are passive in their       

nature1 and their presence does not     
markedly influence our external lives4  
,this is not the case with the emotion  
of ,anger1 the manifestations of which  
are primarily external4 ,this is why it 
is so extremely detrimental to family   
and social happiness4 ,a person who is  
choleric1 of a bad temper1 or an        
irritable disposition1 is heavily       
handicapped for both the pursuit of     
happiness and the race for success4 ,i  
think ,i have seen more fine prospects  
ruined by this than by any other single 
trait2 and on the ruins promptly sprang 
up the weeds of dejection1 misanthropy1 
and moroseness4 ,no other weakness so   
frequently poisons the joys of married  
life as a 8tempery0 disposition4 ,its   
control is always difficult1 never      
impossible4 ,the simple precept is1 to  
remain entirely silent and motionless   
for at least a minute after every flash 
of anger or sense of irritability4 ,lord
 ,herbert of ,cherbury tells of a       
splenetic friend of his1 whose face     

would flush almost purple at such       
moments1 but who never broke his        
self-imposed silence1 and therefore     
never spoke a word which he had to      
regret4 ,a determined intention to      
control oneself1 and steady practice1   
will always give such self-mastery4     
,anger1 when it passes into the chronic 
form of ,hatred1 seeks its satisfaction 
in ,revenge4 ,it is rather surprising to
 find such a calm author as ,professor  
,bain including revenge among the       
essentials of happiness4 ,in moments of 
anger the thirst for vengeance is keen1 
and its gratification pleasant for the  
time2 but from my own experience and    
that of others whom ,i have asked1 the  
vengeance which finally appeases long   
hatred falls far short of affording the 
gratification we expected1 and is even  
associated with some dissatisfaction    
with self4 ,the game has not been worth 
the candle4 ,the satisfaction is greater
 when our enemy brings ruin on himself  
through the traits and acts we abhor in 

him4 ,we can then indulge in an         
unselfish joy in the spectacle1 as did  
the ,israelites when the pride of the   
,pharaohs was humbled by the            
consequences of their own arrogance and 
stiff-neckedness4  ,the ,imagination    
belongs to the emotional rather than the
 intellectual faculties1 as it has small
 regard for truth and casts on all      
things the glamour of that light 8which 
never was on sea or land40 ,its         
judicious cultivation adds to the higher
 enjoyments of life by lifting the      
events and thoughts of our daily rounds 
into the mystic realm of the ideal4 ,it 
is cultivated by the perusal of works of
 poetry and fiction1 and by yielding to 
the sweet influences of music1 song1 and
 the arts of pleasure4 ,in the young it 
generally needs to be1 not so much      
curbed1 as directed in the right road1  
and in the old to be stimulated4 ,the   
neglect of it so common in middle life  
is an unwise preparation for those years
 which at the best can expect but scant 

pleasure in watching the mirage of ideal
 anticipation4  ,under the ,esthetic    
,emotions we may class all those which  
arise from the occupation with what is  
interesting or beautiful in nature or   
art4 ,they are perennial fonts of       
enjoyment to those who will cultivate   
them in the right spiritwhich is1 to    
study them exclusively for the pleasure 
they yield1 and without ulterior aim of 
utility or didactic purpose4 ,true art  
acknowledges no allegiance either to    
utilitarianism or moralitythough it is  
never useless or immoral4 ,its right aim
 is to excite within us the             
consciousness of ourselves by stirring  
our imagination and feelings into       
agreeable activity4 ,the emotions which 
it inspires in the individual rise in   
value in proportion as they are         
communicable to others1 and thereby     
develop their contrast to the pleasures 
of the senses1 which are and always     
remain personal4 ,on the other hand1    
they differ from those of the intellect 

by their aim being directed to exciting 
the faculties which are human4 ,their   
limits are defined by these1 while the  
intellect soars far beyond4 ,in the     
esthetic arts1 ,man is everything2 all  
refers to him2 in science he is nothing1
 or1 at most1 a drop in the shoreless   
ocean of the ,universe4  ,what justice  
can ,i render within the limit of a few 
sentences to the pleasurable emotions   
excited by the contemplation of ,nature8
 ,volumes have been written about and   
have not exhausted the catalogue of joys
 offered by the solitary walk through   
forest and mead1 surrounded by that     
mysterious world in blade and leaf1 in  
bird and insect1 in brook and bower1 so 
tantalizingly open and yet so           
impenetrably closed to our vision4 ,we  
need no laborious learning1 and require 
no ,alps1 or ocean1 or mighty cataracts1
 to surcharge our souls with that       
strange calm and silent joy which       
,mother ,nature ever has ready to pour  
into the wounds of her returned and     

wounded sons4 ,a stroll at sunset1      
through the cow-pasture1 by the stream1 
is all we need1 if only our minds are   
open to the voices and the pictures     
spread before us4 ,need ,i mention the  
pleasures of gardening1 or the charms of
 the training and companionship of those
 humbler animals1 our pets and          
favorites1 to whose sincerity and       
affection we so often turn with relief  
from association with our own species8  
,nor shall ,i go at any length into the 
obvious pleasure afforded by even a     
slight acquaintance with painting1      
sculpture1 architecture1 photographic   
reproductions1 engraving1 those         
avocations distinctively called by some 
writers the 8arts of pleasure40 ,the    
very purpose of their creation was to   
increase the happiness of life1 and     
those who are content to live without   
understanding and to some extent        
appreciating what they contribute to    
human enjoyment1 may as well lay down   
this book at this point1 for its whole  

purpose is alien to them4 ,in some      
quarters there is a prejudice against   
these arts2 in many more a suspicion    
that they are frivolous or enervating4  
,far from it4 ,goethe1 who beyond any   
other man of this century studied the   
strengthening of his faculties1         
recommended that each day we should for 
at least a few minutes give our minds to
 the contemplation of some fine work of 
art or beautiful natural object1 were it
 but a careful engraving1 the           
reproduction of some masterpiece1 a pot 
of natural flowers1 or a sunset from our
 windows4 ,he had found this in his own 
experience both strengthening and       
comforting1 and none is so indigent or  
so occupied that it is beyond his reach4
  ,in museums and picture galleries1 in 
the theatre and the opera1 in           
illustrated books and collections of    
photographs1 we have abundant resources 
to gratify our desire for observing art2
 and if we wish to share the delights of
 practicing it1 there are the numerous  

8minor arts10 admirably set forth for   
self-instruction in excellent           
manuals1free-hand drawing1 water-colors1
 china painting1 embroiderywho can      
remember all of them8  ,the finest fruit
 of the culture of the esthetic         
emotions1 culled from their sunniest    
sides and served as 8human nature's     
daily food10 is what we call 8good      
taste40 ,what an admirable faculty6 ,it 
is the best of good sense1 and walks    
hand in hand with good manners and good 
morals4 ,it prunes away exaggerations   
and affectations1 it erases             
superlatives1 it modifies antipathies1  
and lessens prejudices4 ,the modest home
 lighted by its fairy lamp shines with a
 radiance that the luxury of the vulgar 
plutocrat can never approach4 ,the      
damsel whose simple garb has been hung  
by its unfaltering hands will please1   
when the elaborate toilettes of fashion 
leave the heart untouched4 ,how much to 
be envied is the natural possessor of   
this charming quality6 ,more profitable 

than envying would be the effort to     
cultivate it1 through the study of the  
rules of art1 the observations of the   
best models of harmony1 and the         
willingness to accept the opinions of   
others on subjects where they are       
acknowledged authorities and to search  
the reasons on which they are grounded4 
,the pleasure which we derive from the  
emotion which is called 8,plot-interest0
 is peculiar and popular4 ,we see it in 
the avidity with which we follow the    
adventures of imaginary characters in a 
novel or drama4 ,it evokes the liveliest
 sympathy and excitement4 ,tears follow 
laughter in quick succession1 and with  
as little real cause4 ,we yield         
ourselves willingly to the situation1   
and in the fancied sorrows of the       
heroine forget our own1 which are real4 
,akin to those of plot-interest are the 
,emotions of ,pursuit1 which impart such
 zest to hunting1 fishing1 and allied   
sports4 ,we care little for the quarry2 
a 8paper chase0 is almost as exciting as

 a lion hunt2 but it is the sense of the
 self-conscious and strenuous exertion  
of our faculties which gives us the     
enjoyment4 ,this explanation may not be 
obvious in the case of the enthusiastic 
angler1 who sits by a dull canal under  
an umbrella all the afternoon1 satisfied
 with a few gudgeons2 but this          
enthusiasm makes up for the lack of     
positive exertion4  ,more obscure is the
 intense and absorbing pleasure which   
most derive from the ,emotions of ,risk1
 which are excited by games1 especially 
those of chance1 or where skill is so   
equally balanced that chance comes in   
for a large share of the result4 ,this  
is pre-eminently the emotion which most 
men cultivate in their hours of         
recreation4 ,billiards1 chess1 pool1    
cards1 backgammon1 horse-racing1        
athletic games1 and personal contests1  
where the opponents are as equally      
matched as practicable1 make up to most 
minds the definition of ,enjoyment4 ,the
 various games of cards offer the most  

favorable types of games1 as when played
 fairly and well they have a large and  
constant element of chance4 ,they have  
been in ill odor1 as being the most     
convenient means for gambling4 ,but to  
the one who really enjoys the emotions  
of risk1 the stakes are subordinate4    
,any one who appreciates the charms of a
 rubber of whist1 or the agreeable      
exercise of a game of billiards1 will   
not want the additional and often       
unpleasant addition of a stake1 and     
those who fail to appreciate1 or neglect
 to cultivate1 these emotions as a      
source of pleasure in life1 deprive     
themselves of that which would cheer    
many a sad hour by innocent and         
healthful employment4  ,when ,i glance  
back at what ,i have written1 ,i see ,i 
have done little more than catalogue1   
and that incompletely1 the sources of   
enjoyment offered by the ,emotions4 ,but
 if this superficial survey developed   
such possibilities1 how much of the pure
 gold of joy awaits the careful         

prospector who will follow the veins and
 sift the sands of the region thus      
thrown open to his energies8         99 
99     99     99     99  ,there is this 
peculiarity in both works of art and    
scenes of natural beauty1 that they     
impress us most vividly in periods of   
deepest dejection or highest elation1   
and are thus incomparable aids in       
restoring mental equilibrium4         99
     99     99     99     99  ,the      
painful1 the hideous1 and the shocking  
are legitimate inspirations of art1 as  
well as the beautiful and agreeable4    
,the latter intimate the direction we   
should go1 the former the dangers we may
 have to encounter and the existence of 
suffering which calls for our sympathy4 
99     99     99     99     99  ,fear   
and ,folly are the couple whose         
offspring is ,distress4         99      
99     99     99     99  ,the emotion   
that does not incite to action1         
enfeebles4         99     99     99     
99     99  ,activity does not mean      

excitement4 ,healthful action is        
uniform4 ,the wheel of most rapid       
revolution is the most regular in its   
motion4         99     99     99     99 
99  ,nature soothes because she knows   
nothing of our conflicts4 ,like         
,spinoza's ,god1 she loves no one and   
hates no one4         99     99     99  
99     99  ,not nature1 but nature's    
infinite analogies1 are what quicken the
 heart and supply it with endless       
interpretations of its own experiences4 
99     99     99     99     99  ,the    
sombre1 the desolate1 and the vast in   
nature appeal most strongly to the      
educated spirit1 because they typify    
what is measureless1 and therefore      
mournful1 in its aspirations4     ,v4   
,the ,pleasures we may ,derive from the 
,intellect4   ,when ,i speak about      
billiards and fishing and opera-going as
 pleasures1 ,i am sure everybody        
understands me4 ,but now that ,i have to
 refer to the enjoyment derived from    
study and thinking and scientific       

research1 ,i fear the majority will     
prepare to stifle their yawns or skip   
the chapter4  ,yet ,i have heard of1 and
 even known1 men who turned to such     
occupations for their highest felicity1 
and counted such joys above gold or lust
 or glory or love1because enemies might 
rob them of these1 but never of the     
treasures of the understanding4 ,the one
 aim of their lives was the ,search for 
,truth2 and to them all truths seemed   
equally great1 equally worthy devotion4 
,one spent years in the study of polyps 
and fungi1 and by them learned to       
explain the laws which have developed   
man and mind2 another neglected his     
profession in order to investigate the  
anatomy of a worm1 and made a discovery 
which restored thousands of his         
fellow-beings from wretched invalidism  
to happy health4  ,such exceptional     
beings are not to be set up as the pole 
stars for all mariners over life's      
ocean4 ,a man cannot be happy beyond the
 tastes and faculties which he has2 and 

it is as absurd to expect all to enjoy  
equally the pleasures of the intellect  
as it would be to look for all to be    
pleased with the flavor of the same     
dish4 ,every man1 however1 who is not   
idiotic or insane possesses an          
intellect1 and can derive a great deal  
of pleasure from its cultivation2 and it
 is always to some degree in his power  
to cultivate it in the right manner4    
,if he only knew the many advantages of 
these pleasures he would not fail to    
give them his attention4 ,almost alone  
of enjoyments they leave behind them no 
sense of exhaustion1 no painful reaction
 or regrets4 ,they are as varied as our 
moods1 suited as well to assuage our    
sadness as to prolong our cheerful      
moments4 ,at no period of the year are  
they out of season1 age does not wither 
them1 nor does 8custom stale their      
infinite variety40 ,they are social or  
solitary as we choose to make them1 and 
they know no sense of satiety1 as with  
them the appetite grows by what it feeds

 on4 ,they flatter our self-complacency 
by showing us that we are growing wiser1
 and they stir within us sympathy and   
appreciation for others4 ,they are      
always at hand1 for the appreciative    
student carries between the covers of   
his ,shakespeare more pleasure than the 
millionaire can stow in his yacht4      
,finally1 and as the clinching argument 
in their favor1 they are economical1    
doubly economical1 for they cost little 
or nothing1 and they save us many a     
broad piece which we should have had to 
spend for pleasures gratifying the      
senses the same length of time2         
economical also of our lives1 for the   
student class are those who have the    
greatest longevity4  ,especially would  
,i urge women to pursue intellectual    
pleasures rather than those of the      
emotions1 to which they are now largely 
confined4 ,some of the most promising   
marriages fail through lack of          
intellectual sympathy in the wife4 ,how 
sad it is to read these words of ,john  

,stuart ,mill in his essay on the       
liberty of women18,young men of the     
greatest promise generally cease to     
improve as soon as they marry20 a result
 which he attributes directly to the    
absence of sympathy in their wives for  
that which constitutes the highest      
culture1 and often a direct opposition  
to it4 ,his opinion is valid everywhere1
 though it should be true nowhere4 ,for 
the sake of her husband and her         
children1 she should resolutely turn to 
the cultivation of her mind as one of   
the firmest holds on their affections4  
,one of the simplest forms of           
intellectual pleasure is that which is  
derived from riddles1 puzzles1          
conundrums1 and rebuses4 ,children and  
primitive nations are especially        
captivated by these agreeable stimulants
 to their ingenuity4 ,in ,french country
 towns they are highly popular1 and many
 of the cafs have cercles who meet      
nightly to solve the enigmas proposed in
 the weekly papers and forward the      

solutions to the editor4 ,those which   
are successful receive a small prize or 
an honorable mention4 ,the placid       
bourgeois appear to derive extraordinary
 enjoyment from this pastime4  ,most    
people understand 8cultivating the      
intellect0 to mean reading4 ,sometimes  
it has this result1 but generally it is 
too desultory1 miscellaneous1 and       
aimless4 ,were it directed to a more    
definite purpose it could be made to    
yield more profit and more enjoyment4 ,i
 do not mean to the purpose of          
instruction1 as probably the reader has 
been in haste to suppose1 but so as to  
endow the mind with a wider range of    
interests and thus with more sources of 
pleasure4  ,read what interests you and 
interest yourself in what you readthat  
is the best rule4 ,i have a small       
opinion of lists of the 8hundred best   
books10 or courses of reading cut and   
dried for you by large societies4 ,they 
may instruct1 as do lessons appointed by
 a master2 but ,i am speaking of reading

 for pleasure2 and really that is the   
only kind worth mentioning4 ,i have     
always liked reading1 but ,i never could
 bear to lay out a course for myself1   
still less follow any proposed by       
another4  ,my own very satisfactory plan
 has been like that of the prospector   
for minerals4 ,he wanders aimlessly over
 the mountains till he finds the sign of
 ore2 then he ceases his roving and     
traces out the vein with zeal and       
patience4 ,you read an article in a     
magazine2 on one point mentioned you    
would like further information4 ,do not 
pass it by and forget it1 but go to the 
encyclopedia or the library and follow  
it up2 it will lead you to two or three 
volumes1 not to be read1 but to be      
consulted2 these will start several     
allied points of interest2 look them up 
in the same manner2 and before you know 
it you will be burrowing for hours among
 books with the greatest delight4  ,by  
adopting this plan you not only pursue  
the bent of your own inclination and    

follow your own fancies1 but without    
knowing it you are obeying some of the  
most scholastic rules for reading laid  
down by the learned4  ,one of these is  
to 8distribute the attention20 by which 
they mean to learn to pass easily from  
one subject to another4 ,do not become  
so absorbed in one line that others have
 no charm for you4 ,this is a common    
error with students of specialties4 ,the
 great ,darwin regretted that toward the
 close of his life his unremitted       
attention to science had destroyed his  
power of appreciating poetry and the    
drama4 ,yet neither should one hurry    
from book to book1 or from topic to     
topic4 ,each should be pursued up to the
 point of commencing fatigue2 then the  
volume should be laid down1 and an      
effort made to recall the main facts we 
have read1 and arrange them in order in 
the mind4 ,what looks like desultory    
reading will not remain desultory long  
if pursued in accordance with these     
suggestions4  ,as to what kind of books 

to read1 the brief answer is1 all kinds4
 ,variety is the guiding principle4 ,do 
not read in ruts4 ,some say we should   
always have some main theme to which    
others should be subordinate4 ,the      
advice is good for those who have by    
nature some such leading interest2 only 
for them it is unnecessary2 and for     
those who have not1 ,i believe it is    
useless1 for such an interest can rarely
 be created by the will4 ,i doubt if one
 can say off-hand18,from this out1 my   
chief interest shall be in the history  
of ,ancient ,egypt10 or something of    
that kind4 ,disraeli once remarked that 
biography has a greater interest than   
history1 because it is life without     
theory2 and ,french writers are better  
than ,english1 because they have fewer  
ridiculous ideas of life4 ,some such    
plea could be entered for every         
department of literature1 and each would
 be just4 ,unquestionably1 the tendency 
at present is to read too exclusively   
works of the imagination1 novels1       

romances1 dramas1 and the like2 the     
pleasure they yield is ephemeral and is 
apt to disqualify for that which is more
 persistent though less intense1 derived
 from works based on objective          
realities4  ,for one branch of          
literature ,i must1 however1 put in a   
special claim1 as it has been such a    
pleasure to me ever since ,i learned to 
read1 and that is ,poetry4 ,i have heard
 it sometimes said that this is a taste 
of youth1 and dies a natural death with 
advancing years4 ,my own experience is  
quite the contrary4 ,the delight we     
derive from accurate rhythm1 melodious  
words1 fine thoughts1 and the depicting 
of deep emotions1 ought to increase as  
our experience of the world and wider   
learning make us more familiar with     
them4 ,this has been the result in my   
own case and in that of others whom ,i  
know or have heard of2 for instance1    
,sir ,henry ,holland1 writing his       
biography when about eighty years of    
age1 lays stress on the enjoyment the   

study of the poets continued to afford  
him2 and my mother1 at eighty1 derived  
much pleasure in committing to memory   
and repeating new poems4 ,there is a    
sense of completeness1 of perfection1   
which is given a fine thought by        
appropriate expression in rhythmical    
language1 which prose can never equal1  
and which1 through the potent magic of  
,form1 lifts the mind out of the        
material into the ideal world1 and      
grants us a momentary glimpse of the    
,infinite4  ,if we do not recall to mind
 and think over what we read we lose    
most of the pleasure and all the profit 
of the action4 ,this was what the       
,english philosopher ,hobbes meant when 
he said18,if ,i had read as many books  
as some men1 ,i should be as ignorant as
 they40 ,to read without reflecting is  
like buying grain for food and never    
grinding it4 ,through reflection on the 
images1 incidents1 and forms of         
expression with which reading has stored
 the memory1 the highest enjoyment from 

the process is secured4 ,the mind1 like 
the body1 is maintained in a state of   
pleasurable activity1 not by what it    
swallows1 but by what it digests and    
assimilates4 ,many people1 however1 are 
like dear ,charles ,lamb1 who artlessly 
confessed18,i cannot sit and thinkbooks 
think for me20 and if they think for all
 to such good purpose as they did for   
him1 no one could complain4  ,in fact1  
reflection1 meditation1 though its      
pleasures have been chanted by poets and
 sages for thousands of years1 is       
probably that form of intellectual      
activity which is least admired and     
least desired of any4 ,it is not the    
same as 8studying out a subject10 or    
exerting the creative faculty1 as an    
inventor when he is devising a machine2 
but the leisurely calling up from our   
memory of its various contents4 ,they   
may be from reading or from conversation
 or from our experience of life4 ,we may
 present these to ourselves as the      
pictures of a gallery or as the scenes  

of a drama or as a series of connected  
events2 and we may endeavor to discern  
what relations they bore to each other1 
or speculate on what would have been the
 results had they occurred differently1 
or not at all4 ,we may renew            
half-forgotten pleasures1 or smile at   
useless pains1 or recall long since     
vanished woes4 ,lessons for our guidance
 or knowledge of ourselves may          
unexpectedly come to us as the results  
of such self-communing2 or we may cast  
our eyes to the future1 and enjoy in    
prolonged anticipation those pleasures  
which may never come1 or1 if they come1 
can last but a moment4 ,this is the     
nature of that reflection which1 if we  
learn it and cultivate it1 will enable  
us to pass many a pleasant hour1 when   
otherwise we should be cut off from all 
sources of amusement1 as in some dreary 
waiting for a train or enforced and     
lonely vigil4  ,as solitude is thus     
relieved by exercise of our minds1      
society by the same may have many an    

added charm4 ,what a fund of rational   
enjoyment is offered by reading circles1
 debating societies1 literary coteries1 
and associations for the purpose of     
studying ,shakespeare or ,browning or   
,ibsen1 or whatever other literary star 
may be in the ascendant6 ,there are some
 pretentious persons who profess to be  
above such gatherings4 ,they can well be
 dispensed with in them4 ,the tendency  
to be guarded against in order to make  
such schemes prosperous is that of      
improving the mind4 ,this should be     
entirely incidental and secondary4 ,when
 one joins a dining club1 he expects a  
dinner which he likes1 not a special    
diet prescribed by his medical adviser2 
and so it should be with literary clubs4
 ,let the improvement take care of      
itself4 ,it will do so4  ,alongside of  
reading and reflection we must place    
writing4 ,many will need no explanation 
why this should be classed among the    
pleasures of life2 while to others it is
 always a distasteful drudgery4 ,they   

escape it whenever possible1 and reduce 
it to its lowest terms1 which means     
letter-writingand in their case always  
the writing of very middling letters4 ,a
 letter1 indeed1 is a great tell-tale1  
and tells the more the less it says4 ,a 
score of years in editorial work1 during
 which the competency of numerous       
writers had to be gauged by some quick  
standard1 taught me that the letter of  
transmittal is generally enough to      
decide on the merits of the manuscript  
offered4 ,to him who can appreciate its 
revelations there is no more infallible 
test of general culture than an ordinary
 letter4  ,correspondence by some is    
classed among the lost arts4 ,as an art1
 we can let it go2 but as one of the    
most agreeable of pleasures1 it will    
ever remain4 ,nature1 not art1 is what  
gives it its charm4 ,the free           
expressions of personal feelings1       
thoughts1 and observations1 the intimacy
 and confidence which we can never find 
in books or magazines1 the household    

words and pet phrases which grow up     
between correspondents1 the tacit       
assumptions of common tastes and        
knowledge1 these are what endow         
correspondence with its boundless charms
 for those who cultivate it4  ,some     
writers have extolled the pleasure to be
 derived from keeping a diary4 ,they    
claim it gives one much delight to turn 
back to an accurate record of what he   
did or heard or saw at a given period of
 his past life4 ,they add that it is    
also a judicious habit for our own      
well-being1 teaching us what errors we  
have made1 what false opinions harbored1
 what aims pursued fruitlessly1 and the 
like4 ,i believe what these writers say1
 and commend their advice to those for  
whom it is suited4 ,as for myself1 ,i   
never could follow it4 ,the diaries     
which ,i have occasionally begun1 ,i    
have usually ended by throwing into the 
fire4 ,it seems to me a man must either 
progress very little1 be supernaturally 
wise to begin with1 or have incredible  

self-complacency1 to read with          
satisfaction a diary of his own five    
years old which contains anything but   
the most naked facts4 ,amiel's diary is 
one of the most attractive published of 
recent years2 but it certainly could    
have been no pleasure to his sensitive  
mind to have renewed its sorrows by     
perusing its morbid reflections4  ,i    
have left to the last the consideration 
of the highest of all intellectual      
joys1the ,pursuit of ,truth4 ,this      
should be the aim of every thought1 and 
the sole1 conscious occupation of our   
understandings4 ,as our senses are      
satisfied only with pleasure1 in like   
manner our reason finds no rest until it
 attains to what is true4 ,that man is  
useless on the face of the earth1 and   
wastes his life1 who devotes his time to
 anything else than the pursuit of      
happiness or the search for truth4      
,they are not antagonistic4 ,they are   
compatible one with the other2 perhaps  
they are identical1 when both are       

clearly seen and correctly understood4  
,that great teacher who rejected the    
narrow prescriptions of asceticism1 and 
came eating meat and drinking wine1 also
 taught that the one comforter1 the     
,paraclete1 which should in future ages 
complete the happiness of man1 is 8the  
,spirit of ,truth40  ,there need be no  
discussion as to what ,truth is1 nor    
need we1 like jesting ,pilate1 make the 
inquiry and 8stop not to hear reply40   
,the answer is as clear as it is brief4 
,truth is that which will bear constant 
and free examination4 ,renewed          
observation1 verification1              
re-examination1 investigationwhatever is
 true will bear all these without       
diminution of its lustre2 and any       
statement which men advance as true1 but
 are unwilling to submit to these tests1
 they know is more or less of a lie4    
,the highest and clearest truths are to 
be found in the physical and natural    
sciences4 ,the latter especially offer  
unending pleasant vistas to those who   

can interest themselves in them4 ,the   
passion of collecting in natural history
 is a rich source of enjoyment1         
inexpensive1 always open1 exhaustless in
 extent4 ,whether it be minerals1       
plants1 insects1 coins1 weapons1 or what
 not1 their accumulation occupies vacant
 hours and they furnish abundant        
materials for thought1 reading1 study1  
and conversation4 ,the man who has a    
cabinet stocked by his own efforts is   
one who never complains of ennui4 ,the  
day for him is never too long4  ,as for 
the devotees of ,science1 there is no   
need for me to inform them of the       
pleasure they derive from its pursuit4  
,they are too well acquainted with its  
joys1 transcending any which wealth or  
popular renown can offer1 to care to    
read their eulogy4 ,but this intense    
devotion must be born with one or date  
from some early association1 and can    
rarely be acquired in mature years1 so  
that it need not be dwelt upon here4    
99     99     99     99     99  8,life  

according to reason10this was           
,aristotle's definition of happiness4   
99     99     99     99     99  ,the    
intellect is cold because it is         
unsympathetic4 ,we must cultivate with  
it the imagination1 which by vividly    
portraying pain1 develops sympathy4     
99     99     99     99     99  ,do you 
wish to improve your mind8 ,then read   
carefully what you do not understand1   
and listen dispassionately to what you  
do not agree with4         99     99    
99     99     99  ,error is more        
agreeable than truth1 because the latter
 points out our limitations and the     
former conceals them4         99     99 
99     99     99  ,an error actively    
advocated is healthier than a truth     
lazily accepted4 ,thought becomes fecund
 only in action4         99     99      
99     99     99  ,a mistake is sooner  
corrected than a falsehood1 because it  
is nobody's interest to maintain it4    
99     99     99     99     99          
,novel-reading is the fashionable       

narcotic2 opium1 chloral1 and hasheesh  
together count fewer victims4         99
     99     99     99     99  ,all that 
is1 is a prophecy of what will be2      
hence1 to a philosopher1 the chief      
interest in things is their symbolical  
value4         99     99     99     99  
99  ,vivre cach1 c'est vivre heureux4   
,this was ,descartes' motto4 ,it should 
be translated3 8,to be able to retire   
with pleasure to your own thoughts1 is  
to be happy40         99     99     99  
99     99  ,what is the pleasure of     
being famous8 ,that of being talked of  
by those you do not know1 who do not    
know you1 and in whom you take no       
interest4     ,,vi4 ,the ,satisfaction  
of the ,religious ,sentiment4   ,after  
all1 the only standard of value which we
 need apply to anything is the amount   
and quality of ,happiness it yields4    
,this alone can concern ,man anywhere   
and at any time4 ,his religions should  
be measured by no other mete-yard4 ,all 
were created by man1 for the happiness  

of man2 though all claim another1 a     
superhuman1 origin1 and pretend to bear 
the sign-manual of the ,divine4  ,they  
are right1 and what seems a paradox is a
 sober fact4 ,as much the productions of
 human hands and brains as are the robes
 and paintings in which they are        
bedecked1 they have something in them   
which no externals can represent1 and   
which lifts them above their material   
drapery4 ,human beyond all else that man
 has devised1 for that very reason they 
are superhuman4  ,the strange law of    
,evolution is1 that nothing in nature   
reaches its perfection but by becoming  
something else4 ,the species in         
attaining its utmost development is     
transformed into another species4 ,man  
would not be the noblest product of the 
earth did he not feel himself too noble 
for it2 did not the presage and aura of 
a higher destiny forever float around   
his thoughts1 making themselves felt at 
the moments of the utmost tension of his
 faculties2 as when behind the parapet  

of ,chillon one rises on extreme        
tip-toe1 and catches a glimpse of the   
glittering lake and massive ,alps       
beyond4  ,the vital principle1 the      
motive power1 which has created and     
maintained all religions is the ,ideal  
of ,humanity4 ,each age has had its own1
 each individual has his own1 no two the
 same4 ,creeds and churches do but      
formulate and endeavor to materialize   
the average conceptions of a period or a
 class2 but their labor is vain4        
,rejecting the old1 putting on the new1 
the race marches forward to loftier     
ideals1 the milestones of its progress  
being the wrecks of temples and the     
ruins of churches4 ,religions rise and  
fall and disappear2 but ,religion grows 
forever1 because it is the inseparable  
associate1 aye1 the very expression1 of 
that mysterious impulse on which man's  
future development depends1 and which   
makes him part and parcel of the        
infinite ,energy in which he lives and  
moves and has his being4  ,time and     

,truth will reconcile all religions2 but
 the time will be long and the truth    
will be slow to make its way4 ,the      
schools of dogmatic doctrine claim to   
have embalmed in a creed and confined in
 a code the whole truth necessary for   
the happiness of man2 not perceiving    
that they are like children to whom a   
magician hands a box in which he seems  
to have shut a pigeon2 they open it     
cautiously1 to discover that it is      
empty1 and he points to the bird soaring
 up to the sky4 ,only they take good    
care not to open the box4 ,their schools
 and teachers resemble those            
feeble-minded folk who imagine they     
increase in knowledge by constantly     
talking to themselves4  ,always boasting
 of their devotion to truth1 they       
steadily repudiate it4 ,that alone is   
true which will bear repeated1 free1 and
 unbiased investigation2 but dogmatists 
cry18,never discuss your faith2 never   
doubt your creed2 for he that doubteth  
is damned40 ,what progress they make is 

not from within1 but is forced on them  
from without by the free spirit of      
inquiry2 and what they thus unwillingly 
accept1 they audaciously claim as the   
product of their own efforts4           
,everywhere the spirit of               
ecclesiasticism is the secret or open   
foe of strict and complete veracity2 and
 yet no permanent alleviation of the    
sufferings of mankind can come except   
from veracity4 ,and from this it will   
come4 ,no matter what the weather is1   
this seed is sure to grow4  ,what       
unspeakable unhappiness religions have  
brought on the race6 ,altars dripping   
with the blood of human victims1 mothers
 casting their babes into the fires of  
,moloch1 teachers crucified by the      
rabble whom they sought to instruct1    
millions perishing between the ,crescent
 and the ,cross1 hideous chambers of the
 ,inquisition1 ,bruno burning alive in  
,catholic ,rome1 and ,legate in         
,protestant ,london1a thousand such     
historic events would give no notion of 

the miseries which religions have       
inflicted on mankind1 and continue to   
inflict4  ,worse than these have been   
their blighting breath on individual    
minds1 darkening them with terrors of   
the supernatural1 with racking doubts1  
despair1 and madness2 destroying the    
natural and beautiful growths of the    
affections2 frowning on the attractions 
of the arts of beauty2 crushing the     
desire of knowledge and the love of     
investigation2 urging men in the ignoble
 egotism of self-salvation to sacrifice 
their own happiness and that of those   
nearest and dearest to them4 ,these     
influences still exist2 they are ever in
 the spirit of clericalism and          
dogmatism1 and are restrained from      
plunging mankind again into the dark    
ages only by that higher and real       
religion which acknowledges neither form
 nor creed nor dogma1 but only the might
 and right of ,truth and ,love4  ,i     
would ask what teachings do religionsand
 ,i have those in mind which are        

prevalent in civilized countries        
to-dayimpart1 which in any way          
compensate for the enormous unhappiness 
and intellectual degradation thus       
caused8  ,most sects calling themselves 
,christian will at once reply that the  
happiness they promise is not of this   
world but of the next1 and that he who  
looks for enjoyment here will forfeit it
 hereafter4 ,yet when the evidence for  
this daring statement is asked for1 not 
an iota can be offered on which there is
 unanimous concurrence among the sects  
themselves4  ,what they do offer1 and   
what gives them their real control over 
men's minds1 may be summed up as        
follows3 ,a belief in the ,divine       
government of the world and the paternal
 care of ,god over each believer in     
,him2 greater cheerfulness in the       
acceptance of the misfortunes of life as
 the wise and ultimately beneficent     
decisions of ,his will2 an expectation  
of a life after death2 the hope that    
sins will be forgiven2 and the          

improvement in morals which follows     
these convictions4  ,these are          
undoubtedly valuable aids to human      
happiness4 ,the question is1 what part  
of them belong to ,religion and what to 
religions2 in other words1 will not the 
religious sentiment itself1 freed from  
the shackles of dogmatic belief1 yield  
to man all the happiness offered by     
sectarian doctrines1 relieved of the    
misery to which they condemn him8 ,when 
,i think of the mental agony caused in  
millions of lives by the pictures of    
hell1 of eternal damnation1 of the last 
judgment1 and of a cruel and merciless  
,god1 which most ,christian teachers    
hold before their congregations1 ,i long
 for the time predicted by that apostle 
of the new life1 ,giordano ,bruno18,when
 the gods shall lie in ,orcus1 and the  
dread of everlasting punishment shall   
vanish from the world40  ,reason has no 
conflict with religion4 ,science is     
based on the assumption that the order  
of the ,universe is one of intelligence1

 and of an intelligence identical with  
ours4 ,all force is directed by         
reasoning energy1 which means that it is
 purposive4 ,why seek further8 ,call it 
,energy or ,force or ,god1 the thought  
is the same4  ,whether that share which 
we possess in the energy of the ,all    
remains in personality after physical   
death1 what dogma can prove8 what       
science deny8 ,enough that in the       
beautiful words of the burial service of
 the ,protestant ,episcopal ,church1 we 
are justified in retaining 8a reasonable
 and holy hope0 that the victory of the 
grave is not eternal4 ,should it be so1 
what is the dread of it but a delusion  
of the imagination1 which pictures      
non-existence as felt in non-existence8 
,the sense of sin1 the story of the fall
 and its expiation by a divine          
sacrifice2 is it not strange that no one
 word that this was ,his mission escaped
 the lips of ,him who is said to have   
been the willing victim8 ,the notion of 
sin as taught in dogmatic belief has no 

existence in the unwarped mind nor in   
scientific psychology4 ,men are involved
 in a chain of cause and effect from    
which they have little chance of escape2
 and even human justice revolts at      
administering punishment for involuntary
 acts4 ,tout comprendre1 c'est tout     
pardonner2 that infinite ,mind1 which   
sees before and after1 asks the blood of
 no victim to understand and to pardon  
the blind gropings of the wretched      
children of men4  ,what abuse has been  
made of the doctrine of ,faith6 ,its    
upas-shade has harbored the grossest    
growths of superstition4 ,faith is      
either laziness or cowardice4 ,we accept
 the opinions of others to save         
ourselves the trouble of forming our    
own1 or to escape the pains of doubt4   
,but doubt is painful only to him who   
accepts on authority1 not to him who    
honestly seeks1 truth through the       
efforts of his own powers4  ,but piety1 
morality1 how can these be secured      
without dogmatic religions8 ,this is the

 answer so often hurled as final in     
their defense4 ,the history of          
sectarianism shows anything but a clean 
bill of morality1 as ,i have already    
hinted2 if there is any one corner-stone
 to the edifice of ethics1 it is the    
honest pursuit of verifiable truth1 and 
that no dogmatic religion dares to      
advocate4 ,history shows that every     
great reformer of the morals of his day 
has been called a schismatic by the     
,churches4  ,the arch error is1 however1
 not in these directions1 but in the    
universal assumption that the moral     
life1 that piety1 is the chief end of   
man and an object in itself4 ,nothing of
 the kind4 ,the moral law neither       
exhausts nor completes the nature of    
man4 ,it is but one strand in the       
many-fibred thread of his existence2 and
 to suspend his whole life and destiny  
from this will always1 as it always has 
in the past1 lead to the fall and the   
destruction of his noblest aspirations4 
,piety1 a devout morality1 the culture  

of the religious sentiment1 these are   
only some and far from all of the means 
and steps to the highest culture of the 
individual life4  ,they are not         
individual in the sense that their      
culture can be successfully conducted in
 solitude or by mystical meditation4    
,true religion never isolates1 but      
unites4 ,not the happiness of himself in
 another world1 but the happiness of    
others in this1 is the aim of the true  
believer4 ,from theirs1 he derives his  
own4 ,the 8,communion of ,saints10 the  
8,congregation of the ,righteous10 the  
8,society of ,friends10these are the    
expressions which indicate the direction
 of the religious sentiment in unimpeded
 activity4 ,in such 8solemn troops and  
sweet societies10 it yields that joy to 
man which his nature is capable of      
receiving only in its highest moments of
 exaltation1 and which it would be sad  
to think he could ever be deprived of4  
,but this we need not fear4 ,a religion 
that is not afraid of free              

investigation1 but courts it2 one that  
dismisses the supernatural because it   
recognizes that no law can be higher    
than that of nature2 whose maxim is the 
utmost veracity in thought and action at
 all costs2 whose aim is to produce as  
much visible happiness and to prevent as
 much misery as possible2 which binds   
men together through united sympathies  
for these aims2 which constantly prompts
 to healthful and fruitful activity2    
which is truly an inspiration1 and      
sanctifies by its presence the equally  
true inspirations of the highest art and
 the purest science2 and whose clearly  
recognized purpose is to promote the    
ideal perfection of humanity as         
represented in the individual man2this  
is the ,religion of the ,future1 and one
 that the future will not allow to      
perish4         99     99     99     99 
99  ,the aim of science is the ,real2 of
 art1 the ,ideal2 of action1 ,happiness4
 ,it is for religion to unite this      
trinity into a unity in each individual 

life4         99     99     99     99   
99  ,man's highest efforts in art or    
thought or life are in themselves       
religious1 because they represent       
elements in the better future life of   
the race4 ,this is what ,michael ,angelo
 meant when he said1 8,who strives after
 perfection in ,art1 strives after      
something ,divine40         99     99   
99     99     99  ,the divine is not the
 superhuman1 but the ideally human4 ,the
 infinite must become incarnate to be   
intelligible4 ,it is so in all great    
religious acts and works4         99    
99     99     99     99  ,the ideally   
true is the potentially true4         99
     99     99     99     99  ,physical 
science is opposed to both religion and 
metaphysics1 and yet is forever         
attracted toward them2 because1 struggle
 as it may1 in them alone can it find   
its own completion4         99     99   
99     99     99  ,the religious sect   
that condemns reason1 condemns itself2  
and the latter sentence is the only one 

which will be executed4         99      
99     99     99     99  ,the poetry of 
science will be the inspiration of the  
religion of the future4         99      
99     99     99     99  ,were there a  
religion other than human1 it could not 
appeal to humanity4         99     99   
99     99     99  ,the human cannot get 
along without the divine in some form4  
,the least religious men1 such as       
gamblers1 are the most superstitious4   
,as ,novalis says1 8,where the gods are 
not1 ghosts take their place40          
99     99     99     99     99  ,the aim
 of classic religions was the salvation 
of the ,state2 of ,christianity1 the    
salvation of certain individuals1 the   
,elect2 of the religion of the future1  
the salvation of the whole race of man4 
99     99     99     99     99  ,a      
religious doctrine should compel belief1
 like a theorem in geometry4 ,most      
doctrines are accepted because their    
believers know too much to disturb their
 tranquillity by examining them1 or too 

little to comprehend them4         99   
99     99     99     99  ,as in dreams  
the impressions of childhood continue to
 recur1 so in modern religions          
conceptions belonging to the childhood  
of the race are still urged upon us4    
99     99     99     99     99  ,the    
dogmatists prefer to frame rules1 rather
 than give reasons2 because the latter  
will be judged on their merits1 while   
the former are accepted on authority4   
99     99     99     99     99          
,half-true is harder to refute than     
wholly false4 ,the defenders shield     
themselves behind the part that is true4
 ,not the mud at the bottom1 but the    
stain in the water1 clouds the stream4  
,this is why numerous sects continue to 
survive1 perpetuating many errors by    
means of a few truths4         99     99
     99     99     99  ,there is        
something comical in a man making a     
business of religion1 levying a charge  
on this world for his services to the   
next4 ,the ,quakers must have had a vein

 of humor in their opposition to all    
sorts of paid priests4         99     99
     99     99     99  ,the priests of  
the ,church of the ,future will be the  
spiritual leaders of their generation1  
those educators1 poets1 scientists1     
physicians1 journalists1 and others1 who
 practice their avocations with a view  
to the interests of others as well as   
their own4         99     99     99     
99     99  ,eating your dinner is as    
sacred as saying your prayers1 and      
making your living is as noble as dying 
for your faith4         99     99     99
     99     99  ,i heard ,walt ,whitman 
once say that life without immortality  
would be like a railroad train made up  
entirely of engines4 ,the forces of     
individuality seemed to him too mighty1 
to conceive as possible their limitation
 to this world4         99     99     99
     99     99  ,the spirit of ,christ's
 teachings is too democratic to be in   
hearty sympathy with either science1    
philosophy1 art1 or the pursuit of      

pleasure4         99     99     99      
99     99  ,piety is sometimes merely   
the last passion2 sometimes merely the  
last fashion4         99     99     99  
99     99  ,the devout are the          
disappointed4         99     99     99  
99     99  ,prayer refreshes and        
relieves the mind by strengthening the  
confidence1 by diverting the thoughts1  
and by admonishing the soul of higher   
themes4 ,the ,jew prays to ,jehovah1    
most ,christians to the ,virgin or the  
,saints1 the ,buddhist to himself2 all  
are consoled and benefitted2 equally so 
is he who meditates on the laws1 the    
life1 the love1 and the power1          
manifested in the universe of matter and
 mind around him4     ,,vii4 ,the       
,cultivation of ,our ,individuality4    
,when you tell a person that he         
resembles so-and-so1 he is always       
surprised4 ,he does not see the         
slightest similarity4 ,were he to meet  
his double in the street1 he would pass 
him without recognition4 ,it would be   

the same with his mental counterpart2 in
 fact1 most men are so slightly         
acquainted with themselves1 and are so  
lost in the crowd1 that they no longer  
know the way home4 ,they are merely     
composite photographs of the people they
 have met4 ,unconscious actors1 they    
speak the words and imitate the feelings
 of those around them until they lose   
the cue of their own proper parts4      
,this deplorable lack of ,individuality 
is the fruitful cause of many a failure 
and much unhappiness4 ,it arises from a 
lack of self-knowledge1 self-confidence1
 and self-respect1 and is constantly    
leading men astray in their plans of    
life4  ,the complaint is often made that
 men deceive each other2 but they       
deceive themselves far more4 ,they      
imagine they have talents which they do 
not possess1 and overlook those which   
are their own2 they attempt what is     
beyond their powers1 and allow those    
they have to rust through want of use4  
,they believe that is their own which   

they have but borrowed1 and go forth to 
till imaginary fields1 leaving their own
 garden-plots lie fallow4  ,how much    
better to live one's own life1 to be    
oneself1 to cultivate what abilities we 
have rather than to waste time on those 
we have not1 to learn the limits of our 
own capacities and insure success by    
working within them6 ,the advice of the 
sages of all times has been to swear by 
the words of no teacher1 to call no man 
,master1 to think our own thoughts1 to  
be true to ourselves1 to make our own   
felicity1 and not to run about the world
 trying to share that of others by aping
 their sentiments and actions4  ,the    
greatest teachers have not desired      
disciples1 but friends4 ,they have never
 exerted authority1 and where they could
 not persuade or convince1 they have    
sought no proselytes4 ,to them the      
independance of the individual mind has 
been of more importance than the        
dissemination of any article of faith or
 element of instruction4 ,spinoza1      

,herder1 ,wilhelm von ,humboldt1 our own
 ,emerson1 have all in spirit joined    
with ,goethe in singing that the secret 
of the highest happiness of man rests in
 the preservation of his own free       
personality3    ,hchstes ,glck der      
,erdenkinder   ,sei nur die             
,persnlichkeit4  ,peer in this august   
company1 deeper than any in his         
devotion1 speaking at every hazard1 ,i  
name my late friend1 ,walt ,whitman1 the
 8singer of one's self10 8chanter of    
,personality10 8self-balanced for all   
contingencies10 holding creeds and      
schools in abeyance1 ceasing not till   
death4  ,the man of independent mind and
 strong personality is never trivial or 
vulgar1 no matter what his education or 
social position4 ,the artist who plays  
solo commands our attention4 ,the plant 
which is indigenous is alone strong and 
hardy2 exotics are starvelings4         
,individuality is contagious1 and it is 
bracing and stimulating to meet such a  
character4 ,his presence is a benefit to

 a whole company1 and a company of such 
is worth a regiment of nonentities4 ,the
 richest agricultural community ,i ever 
saw was in ,france1 where every peasant 
cultivated his own little field2 and the
 poorest was in our own country1 where  
every man was trying to feed his cattle 
on somebody else's range4  ,the latter  
theory1 however1 is that which is       
popular to-day4 ,dreamers are constantly
 devising schemes by which the idle and 
incompetent may live off the proceeds of
 the diligent2 labor unions deprive     
their members of the liberty of speech  
and the liberty of work2 socialism would
 reduce all to a common level2          
syndicates and trusts break down        
individual enterprise2 sectarian        
colleges limit their calls to professors
 who will echo their tenets2 and thus in
 all directions the free growth of the  
individual is hemmed in by the hedges of
 prejudice1 tradition1 creed1 and false 
theory4  ,many people scarcely know what
 ,individuality is4 ,they think it means

 to wear a straw hat in winter1 or in   
some other way to make oneself          
conspicuous4 ,this is precisely what it 
does not mean4 ,the man who is himself  
is always simple and natural2 he buys   
his hat at the hatter's and allows the  
tailor to make his clothes4 ,to act     
otherwise is affectation and            
singularity1 not individuality4         
,simplicity is a charming characteristic
 of the strongest minds4 ,it is recorded
 of ,sir ,isaac ,newton that he was not 
distinguished from other men by any     
peculiarity1 either natural or affected2
 upon which ,dr4 ,johnson makes the     
excellent remark18,newton stood alone   
merely because he had left the rest of  
mankind behind him1 not because he      
deviated from the beaten path40 ,those  
who met ,robert ,browning for the first 
time were agreeably surprised to find   
the great poet was in ordinary society  
simply a gentleman4 ,all forms of       
affectation are confessions that we are 
not what we pretend to be1 and are      

inconsistent with true individuality4   
,nor is it obstinacy and                
self-assertiveness1 as others suppose4  
,the man who aims to be himself will    
wish others to remain themselves1 and   
will be the last to obtrude his         
personality in a disagreeable way upon  
them4 ,obedience1 voluntary subjection  
to the will of others1 is part of his   
self-training4 ,he who cannot obey1     
cannot command4 ,nor is he one who lives
 for himself1 is solitary or selfish4   
,the characters who in history shine    
with the most marked individuality have 
been those who moved most actively among
 their fellow men4  ,true individuality 
is that confidence in self which arises 
from a knowledge of one's own powers1   
their extent and their limitations4     
,this knowledge can be obtained only by 
experience1 by testing the powers1 and  
by gauging their strength in the contest
 of life4  ,from how many vexations does
 a correct estimate of our capacities   
free us8 ,envy1 disappointed ambition1  

premature exhaustion1 disgust of the    
world1 these arise from inadequate      
notions of our own abilities4 ,on the   
other hand1 that life has always a large
 share of happiness which is spent in   
the prosecution of some object to which 
our faculties are equal1 and which      
therefore we prosecute with success4    
,in judging of our own powers we are    
just as likely to under- as to          
over-estimate them1 and the results are 
equally painful4  ,how acute are the    
sufferings of a diffident1 shy1         
self-distrustful1 over-sensitive        
disposition6 ,such a temperament is a   
sad make-weight in the struggle of life4
 ,more men fail through ignorance of    
their strength than through knowledge of
 their weakness4 ,they are like a       
farmer1 who gathers scanty harvests all 
his life from fields covering rich      
deposits of ore1 which1 did he but work 
them1 would enrich him4 ,the fear of    
falling often hinders from climbing4    
,let such remember that few score       

success1 but after failures4 ,few       
experiences are indeed more painful than
 to devote ourselves earnestly to an    
undertaking and discover that it is     
beyond our powers2 but the failure      
teaches us the extent of our strength   
and increases it for the next effort4   
,we can never learn our own abilities   
but by trying for what is beyond them2  
like the athlete1 who lifts heavier and 
heavier weights until he reaches those  
which he cannot move4 ,practice and     
persistence are strong cards4 8,time and
 ,i10 said ,philip ,,ii1 8against any   
other two40  ,much of our sensitiveness1
 did we but know it1 springs from       
concealed vanity4 ,we covertly fear that
 if we display our powers it will give  
others the opportunity to take their    
measure2 and this we mistrust will not  
prove favorable to us4 ,but there is a  
consolation in view4 ,we may call to    
mind that as the best of authors do not 
escape censure1 so the poorest do not   
lack admirers4  ,the over-estimation of 

one's faculties leads to vanity and     
self-conceit1 traits not generally      
painful to the individual1 and not so   
injurious as excessive diffidence4 ,it  
does a youth no harm to believe that he 
was born to perform great deeds4 ,it is 
easier to cut back rank shoots than to  
fertilize sterile roots4 ,he who is     
confident that he can leap beyond the   
mark1 will be pretty certain to reach   
it4 ,attrition with the world usually   
reduces vanity to its proper limits4    
,disappointed ambition is bitter1 but   
some bitters are excellent tonics4      
,that individuality is genuine which is 
confidence in self1 based on knowledge  
of self4  ,nowhere does it show its     
worth more than when it comes into      
contact with ,opinionthat ,queen of the 
,world1 as it has been called4 ,how many
 are its abject slaves1 ordering their  
lives and measuring their tastes1 not by
 what they think right or desirable1 but
 by what society and the world around   
them dictate4 ,pitiable creatures6 the  

only solid ground of happiness is not   
what others think of you1 but what you  
think of yourself2 not what they believe
 you to be1 but what you know you are4  
,on most subjects a sensible man will be
 extremely tolerant4 ,he has differed   
too often from himself in the course of 
his life to be positive with others4 ,he
 also knows that opinions may differ1   
yet not be contradictory4 ,most         
questions have not only two sides1 but  
many sides2 they are polygonal1 and1    
like a table of that shape1 can         
accommodate many without elbowing4 ,the 
value of anybody's opinion on any       
subject is much less than is popularly  
supposed4 ,the fact1 and not the opinion
 based on it1 is alone of supreme       
importance4 ,for that reason1 what are  
called 8fixed principles0 and 8settled  
convictions0 are signs of mental        
debility or indolence4 ,i think it is   
,ruskin who says that he would be       
ashamed of himself if he entertained the
 same opinions on any subject which he  

did twenty years ago4 ,it would be a    
sign of ossification of the             
intelligence4  ,the characteristic of   
true individuality is a readiness to    
adopt the views of others on proper     
evidence1 and not obstinacy1 as many    
think4 ,a certain flexibility of opinion
 strengthens personality2 as the free   
swaying to and fro of the branches of a 
tree toughens the fibres of its trunk4  
,obstinate asseveration is usually a    
sign of ignorance or falsehood4 ,the man
 who swears he is telling you the truth 
is generally lying4 ,when you see men in
 violent discussion about subjects of   
which they cannot know much1 such as    
religion or politics1 take a seat and   
laugh4 ,they are the fools in the       
,comedy of ,life1 and the spectacle is  
humorous4  ,it is proverbial that       
argument never convinces1 but leaves    
each side more strongly confirmed in its
 opinions4 ,not thus do the shrewd      
makers of converts go about their work4 
,they well know that the timely hint1   

the insidious suggestion1 the light     
touch1 leaves the permanent impression2 
like the brands of animals1 which to be 
lasting must scorch only the superficial
 layers of the skin1 and if burnt       
deeper1 are obliterated by the healing  
of the wound4  ,that form of opinion    
which is called ,advice has much to do  
with our felicity4 ,if a man fails1 the 
usual explanation is that he refused to 
take advice4 ,advice which is the       
expression of the general results of    
human actionsuch as is supplied in such 
abundance in this volumeis worthy of    
consideration2 but that which is offered
 to meet particular cases is generally  
worth about what it costs to            
give1nothing4 ,advice is never as wise  
as it seems4 ,usually it is claimed to  
be the fruit of experience2 but we may  
know the world ever so well to-day1 and 
to-morrow our knowledge will be out of  
date4 ,good advice usually loses good   
opportunity4 ,even if by rejecting it we
 fail1 the loss may not be real4        

,sometimes the money we lose turns out  
to be that which was best invested4     
,one of the choicest fruits of the      
culture of individuality is ,decision of
 ,character4 ,nothing more constantly   
contributes to the happiness of life4   
,this has been so well shown by ,john   
,foster in his essay on the subject that
 ,i shall do better by the reader to    
persuade him to peruse it1 than to      
enlarge on the subject here4 ,the state 
of indecision1 vacillation1 and         
uncertainty1 in which many persons pass 
a good share of their waking hours1 is  
reason enough for the unhappiness of    
which they complain4 ,the habit of      
decision can be readily acquired by     
making it a rule to decide promptly on  
small matters1 and not allowing them    
again to occupy the attention4  ,i do   
not esteem highly the spirit of that    
,arab proverb which says18,what you wish
 to conceal from your enemy1 tell not to
 your friend20 but there is a certain   
reserve which every person of strong    

character instinctively observes toward 
even his intimates4 ,it is not          
secretiveness1 and still less           
taciturnity or dissimulation4 ,rather it
 is the sense of the sacredness of      
personality1 and is the nucleus of that 
lofty sense of ,self-reverence1 which is
 the worthiest feeling one can entertain
 toward himself4 ,there are certain     
recesses of the soul1 certain feelings1 
which belong imperiously to the ,ego1   
such as are so powerfully limned in     
,charlotte ,bronte's poem beginning1    
8,when thou sleepest lulled in night1   
,art thou lost in vacancy80  which      
cannot be disclosed to others1 though   
they may be divined by them4  ,such     
reticence in no wise interferes with    
,sincerity of character4 ,this is beyond
 all else the trait of the person of    
marked individuality4 ,he alone can be  
sincere2 not that other1 who borrows his
 opinions from those around him1 and is 
a mere dealer in other men's goods1 and 
hence has none of his own to offer as   

security for what he says4  ,the        
casuists love to argue that veracity is 
a relative quality2 that half a lie     
often conveys a more correct impression 
than the whole truth2 that to show the  
seamy as well as the shiny side of great
 characters is an injury to the         
community2 that courtesy obliges us to  
chicane with facts2 that limping        
morality itself is much assisted by the 
friendly hand of mendacity4 ,these      
questions may be left to the conscience 
of each to work out for himself2 but    
about one kind of veracity there should 
be no quibbling1 and that is1 veracity  
to oneself4 ,deceive others if you will2
 but never try to persuade yourself that
 you are what you are not1 or have what 
you have not4 ,how can you expect to    
succeed in making yourself happy1 if you
 studiously attempt to remain ignorant  
of the nature1 capacities1 and qualities
 which you aim to please8  ,finally1 the
 foundation of ,individuality must be   
broad1 if the edifice is to be solid4   

,one must constantly have in view the   
symmetrical development of all the      
powers and faculties4 ,he must seek     
many-sidedness in his knowledge and in  
his sympathies4 ,all the facettes of his
 nature must be polished through use4   
,narrow views1 petty interests1 routine1
 paucity of affections1 these must be   
avoided would he so develop his nature  
as to derive from it the utmost         
enjoyment in life4         99     99    
99     99     99  ,the mission of the   
species is the perfecting of the        
individual4         99     99     99    
99     99  ,for all our power in the    
present1 we are indebted to the past2   
for future poweror weakness1we shall owe
 the present4         99     99     99  
99     99  ,the man of strong           
personality is not apt to perceive how  
much he differs from others1 because he 
is quick to recognize the personality in
 them4 ,this trait always impressed me  
in ,walt ,whitman4 ,he seemed to take   
for granted that everybody had as much  

personality as himself4 ,they had1to    
him4         99     99     99     99    
99  ,to ,walt ,whitman1 ,self was       
sacred1and little else4 ,he was         
intoxicated with individuality4         
99     99     99     99     99          
,distrust the current estimates of great
 men4 ,they alone are not tried by their
 peers4         99     99     99     99 
99  ,if you climb a height1 you will be 
easier seen1 but will look smaller4     
99     99     99     99     99  ,it is  
difficult to say which is the weaker3   
,he who cultivates self-admiration1 or  
he whose chief aim is to elicit the     
admiration of others4 ,when ,cromwell   
entered ,london as ,lord ,protector1 a  
flatterer called his attention to the   
crowds assembled to welcome him4 8,they 
would come just the same to see me      
hanged10 was his reply4         99      
99     99     99     99                 
,self-complacency is a successful       
counterfeit of happiness4 ,were it the  
genuine article1 then the madman who    

believes himself ,deity is the happiest 
of mortals4 ,but if he is cured8        
99     99     99     99     99          
,singularity is not an effort to be     
oneself1 but to be what others are not4 
99     99     99     99     99  ,some   
people cannot be blamed for affectation1
 for they have nothing of their own to  
show4         99     99     99     99   
99  ,some men1 by pretending to be other
 than what they believe they are1 show  
themselves in their true character4     
99     99     99     99     99  ,common 
minds like commonplaces4 ,when the      
audience applauds1 you have probably    
said nothing worth hearing4         99  
99     99     99     99  ,it requires   
more courage to differ from public      
opinion in matters of thought than in   
action4         99     99     99     99 
99  ,a man is apt to attribute his      
failure to having accepted advice2 his  
friends1 to his having rejected it4     
99     99     99     99     99  ,those  
listen most respectfully to advice who  

have resolved not to take it4         99
     99     99     99     99  ,we are   
apt to discover the best reasons for our
 actions after committing them4         
99     99     99     99     99  ,most   
men do not base their opinions on       
reasoning2 but their reasoning on their 
opinions4         99     99     99      
99     99  ,never revolt against the    
laws you make for yourself4         99  
99     99     99     99  ,our worst     
disappointments are when we disappoint  
ourselves4 ,this is the feeling of      
,chagrin1 the painful1 inward           
acknowledgment that we 8have made fools 
of ourselves40 ,few reflections are more
 bitter1 or less easily escaped4        
99     99     99     99     99  ,our    
wisest warnings are often most          
applicable to ourselves4 ,steele1       
deviled by duns1 wrote of the disgrace  
of contracting debts which one cannot   
pay2 and ,bacon scribbled wise saws     
about domestic economy at one end of the
 room1 while his steward was robbing him

 at the other4         99     99     99 
99     99  ,individuality is anarchic   
and subversive2 it accepts no           
institution because it is old and       
reverend2 it brings a jewel which fits  
into no ready-made setting2 it cries    
with ,walt ,whitman3    ,my call is the 
call of battle2 ,i nourish active       
rebellion1   ,he going with me must go  
well-armed4         99     99     99    
99     99  ,individuality is the        
antithesis of egotism4 ,he who is most  
himself best appreciates and most       
respects the self of others4         99 
99     99     99     99  ,self-distrust 
is nowhere more appropriate than in     
discussing difficult questions1 and     
nowhere less displayed4         99      
99     99     99     99  ,that we have  
not the ability to do1 rather than that 
we have not the opportunity to enjoy1 is
 the source of most of our unhappiness4 
99     99     99     99     99  ,the    
misanthropy of the young is             
dissatisfaction with self2 that of the  

old is detestation of others4 ,youth    
hopes to find life a romance1 himself as
 its hero2 age would like it a history  
which posterity would prize4 ,when      
disappointed1 youth is despairing2 age  
is resentful4     ,,part ,,iv4  ,how far
 our ,happiness depends on ,others4     
,i4 ,what ,others ,give ,us3 ,safety1   
,liberty1 ,education4   ,a student of   
human affairs has observed that it is   
very difficult to find happiness within 
oneself1 and impossible to discover it  
elsewhere4 ,were the witticism reversed 
it would be equally true4 8,imperfect   
happiness10 observes the philosopher    
,kant1 8arises from man's unsocial      
passions40 ,man's only enemy is man1 but
 he is also his only ally4 ,in the      
pursuit of happiness each must aid      
himself with all his might1 but all his 
might will prove of no avail without the
 aid of others4  ,the well-being of the 
individual depends directly on the      
social organization around him4 ,from it
 alone can he obtain safety1 freedom1   

and the means of knowledge2 in return1  
it demands respect for its rules1that   
which we call ,morality4  ,for security1
 safety1 man is absolutely dependent on 
his fellows1 on society4 ,deprived of   
it1 a prey to well-grounded fears1 he   
can neither develop his own powers nor  
enjoy the fruit of his labors4 ,if you  
know the bloodhounds are on your track1 
the most beautiful landscape will lose  
its attractions4 ,when the courtier     
,damocles praised ,dionysius to his face
 as the happiest man on earth1 the      
tyrant seated the sycophant at a        
luxurious repast with a sword suspended 
above his head by a single hair4 ,the   
story is familiar to all1 because its   
moral is a universal truth4 ,the king   
stood alone on the giddy height of his  
power1 and the dread of the inevitable  
fall was the vampyre that sucked the    
blood from all his pleasures and left   
them corpses before his eyes4  ,men have
 always felt that the only security is  
to become members of a social           

organization4 ,the savagest horde has   
its own1 its totem1 clan1 or gens4 ,but 
in pursuit of safety1 men are apt to    
sacrifice freedom4 ,to escape the fire1 
they plunge into the water2 but neither 
element is their right abode4 ,society  
stands opposed to the individual4 ,it   
governs by rules and averages1 demands  
conformity1 restricts liberty1 dislikes 
personality4  ,thus arises the ceaseless
 struggle1 to and fro1 over the earth1  
through all history1 between the social 
and the individual theories of          
happiness4 ,the constitution of the     
ideal civil society should realize the  
conditions necessary for the highest    
personal enjoyment4 ,but where do we    
find such a constitution8 ,not even in  
theory have we reached it4 ,on the one  
side are the moral tyrants1 afflicted   
with what ,mirabeau called the mania of 
governing1 la fureur de gouverner1 who  
would make men happy against their will 
by prescribing for them what they should
 eat and what they should drink1 on what

 days they should work and on what days 
play4 ,over against them is the camp of 
the disclassed1 unable to govern        
themselves1 and1 therefore1 hating to be
 governed by any4  ,both are equally    
impotent to the end both profess4       
,nothing but a distorted growth can     
result from a conformity to moral       
standards brought about by external     
compulsion4 ,only what a man does or    
leaves undone of his own free will      
develops and strengthens his nature4    
,freedom makes him a man1 compulsion an 
animated machine4 ,good soldiers are not
 trained by fighting behind ramparts1   
but by exposure in the field to the     
enemy4 ,what if some perish in the fray8
 ,the success of the day is cheaply     
bought by the fall of the few4          
,limitations1 restrictions1 however1    
there must be1 and that man alone is    
truly a freeman who recognizes and      
respects them4 ,liberty is not          
lawlessness2 it is the ability to make  
the law our servant and not our master1 

an ability which we must acquire through
 our own efforts4 ,the rights of men are
 equal1 but they can enjoy them only so 
far as they qualify themselves so to do4
 ,all citizens of the ,united ,states   
have an equal right to pre-empt a       
portion of the public domain2 but to    
secure the land they must make certain  
personal efforts4 ,so it is with all    
other social advantages and conditions  
of happiness2 men deserve them only so  
far as they cultivate a capacity for    
them2 and not equality1 but justice in  
their distribution1 must be the final   
aim of every sane social compact4  ,the 
only use of this excellent government of
 ours1 or of any other on the face of   
the earth1 iswhat8 ,the preservation of 
your liberty and mine4 ,nothing else4   
,never forget this4 ,any government is  
worth paying a dollar to support1 or    
lifting a finger to defend1 only so far 
as it secures to each woman and man her 
or his greatest possible personal       
liberty4 ,to the extent that it falls   

short of this or goes beyond it1 it is  
worthless and an enemy4 ,the limits of a
 government are plain enough1 when we   
thus define them from the vantage-ground
 of individual freedom4 ,it should      
protect from external enemies and       
internal dissensions1 and from violence 
to person or property2 it should enforce
 justice between man and man1 and woman 
and man2 it should extend its direct    
care to the weak1 the immature1 and the 
incapable2 and it should supply to all  
the means of self-culture1 of education1
 in its widest sense4 ,here its action  
should end4 ,all else should be left to 
the individual4  ,there is another      
theory of government than this4 ,it     
would treat all men as if they never    
come of age1 or remain forever          
feeble-minded4 ,it would supply them    
with work1 take care of their pay1      
dictate their amusements1 prohibit      
doubtful indulgences1 and deliver from  
temptations by removing them4 ,such a   
government would make grown-up children1

 not men4 ,it is the ideal of all       
priests1 of most women1 and of dreamers4
 ,it has at times been partially        
realized1 and always with disastrous    
results to the strength of the          
individual character4 ,i have seen more 
drunken men in one week in the ,state of
 ,maine1 where the sale of intoxicants  
is prohibited1 than during three months 
in ,italy1 where their sale is          
unrestricted4  ,the advocates of all    
such attacks on personal libertybe they 
priests or social dreamersare not less  
opposed to free thought than to free    
action4 ,the defense of their opinions1 
not the discovery of truth1 is to them  
the purpose of research4 ,the logical   
ultimatum of the one is the stake1 of   
the other the dynamite bomb4 ,both would
 restrict the untrammeled and unbiased  
pursuit of knowledge4  ,knowledge1      
however1 is the twin brother of liberty 
and the provider for the treasury of    
happiness4 ,much more than a fine phrase
 is the poet's line1 that 8,he is a     

freeman1 whom the truth makes free40    
,not what he is1 or what he has1 but    
what he knows1 gives the individual real
 power1 and1 through power1 freedom and 
the ability to use it for the           
gratification of his desires through the
 unrestricted employment of his         
faculties4  ,the materials of knowledge 
are represented by the degree of        
civilization possessed by a nation4     
,their distribution should be through   
educationunbiased1 secular1             
universalco-extensive with the demand of
 the governed1 equal to both sexes4     
,this is within the plain province of   
government4 ,children cannot educate    
themselves1 and ignorant parents see no 
need of learning4 ,yet the period of    
childhood is the golden age for         
instruction4 ,it is the epoch of        
permanent impressions1 dear and         
indelible1 like the initials of a loved 
one cut on the bark of a young beech1   
remaining legible even when the solid   
heart of the aged tree is decayed4      

,inertia denies the possibility of      
improvement4 ,obscurantism dislikes it4 
,let them pass on4 ,whatever a man is1  
there is the power for better within    
him2 we know not how much better4       
,faculties trained turn from bad to     
good4 ,what is a weed in the fields     
becomes a flower in the garden4 ,the    
,state cannot afford to leave education 
to the people4 ,grass grows of itself1  
but grain needs tillage4  ,how strongly 
this is shown in the lamentable         
education of women in all civilized     
countries6 ,sedulously confined to empty
 accomplishments and conventional       
moralities1 they are everywhere found to
 be the chief supporters of decaying    
dogmas1 serfs to social opinion1        
frittering away their lives in vanities 
which men have left centuries behind    
them4 ,both sexes are to blame for this4
 ,men love to rule1 and they fear the   
increased knowledge which freedom would 
bring to women2 and women are jealous of
 the eminence which learning gives a    

sister and seek to belittle its value4  
,what if ,i refer again and again to    
this subject8 ,i have too often         
witnessed the exceeding unhappiness of  
women in all grades of society not to   
have it frequently in my thoughts4 ,they
 are more unhappy than men1 as ,i have  
said before1 and ,i believe it is mainly
 because they are worse educated4 ,i    
know the instruction in the best schools
 for girls in the ,united ,states1 and  
to what is it directed8 ,to two ends1 to
 be 8good10 and to shine in society4    
,what they should be taught is to       
understand the hygiene of their own     
bodies1 to take care of their own money1
 to govern their decisions by justice   
and reason and not by impulse1 to occupy
 their thoughts with facts and not with 
fiction1 and1 more than all1 to be      
independent in thought and deed1 and not
 to allow either society or             
sentimentality to cast the final vote in
 the direction of their actions4  ,such 
doctrine may sound heretical2 so ,i     

hasten to bring to its support a        
reputable endorser in the person of a   
clergyman of the ,church of ,england1   
that writer who so charmingly combines  
the best of humor with the best of      
sense1 the ,rev4 ,sydney ,smith4 ,i take
 it from his essay on 8,female          
,education10 an essay that ought to be  
read and pondered by every woman in the 
land1 the whole burden and spirit of    
which is expressed in the following most
 pregnant sentence18,the happiness of   
woman will be increased in proportion as
 education gives to her the habit and   
the means of drawing her resources from 
herself40  ,how much better this than   
the following insufferable twaddle of   
,thomas de ,quincey3 8,it is more in    
harmony with the retiring graces of     
their sexual character that they should 
practice a general rule of submission to
 the traditional belief of their own    
separate ,church1 even when that belief 
has long been notoriously challenged as 
erroneous08 ,he is in earnest1 too2 and 

the late ,poet ,laureate in 8,in        
,memoriam0 said nearly the same4 ,blind 
leaders of the blind6 who think that    
falsehood and ignorance are going to    
point the way to light and truth4  ,the 
fact is1 the moral side of woman has    
been educated1 and thus educated1 out of
 all proportion to her other faculties4 
,what is not 8very stuff of the         
conscience0 makes little or no          
impression on her4 ,the ,good1 the ,fit1
 the ,conventional are for her the      
,true2 which is a grievous error1 and   
retards her real progress4  ,education  
is not only the foundation for          
happiness2 it should and it can be made 
a pleasure in itself4 ,this will sound  
strange to those who are principally    
familiar with such institutions of      
education as those of the ,mr4 ,squeers 
or ,dr4 ,blimber type4 ,but the         
schoolmaster has himself been to school1
 and after flogging children for several
 thousand years1 and thereby developing 
a healthy hatred of books which it is a 

wonder did not hurl the race back into  
barbarism1 he has learned from ,froebel 
and ,pestalozzi and others that it is   
actually possible for a sane mind to    
study with pleasure if the chance is    
offered4 ,indeed1 a learned writer who  
has many admirers in this country1 ,mr4 
,herbert ,spencer1 is able to say18,the 
usual test of political legislationits  
tendency to promote happinessis         
beginning to be the test of legislation 
for the school and the nursery20 and    
elsewhere18,as a final test by which to 
judge any plan of culture should come   
the question1,does it create a          
pleasurable sensation in the pupil80    
,this is good counsel2 but1 like many   
good things1 it is also old4 ,two       
thousand years ago or so ,plato         
wrote18,in education1 direct boys to    
what amuses their minds40  ,security1   
liberty1 and the means of               
knowledge1these1 therefore1 are the     
conditions of happiness which every     
government should1 and all in some      

measure do1 offer the individual4 ,for  
them1 he is entirely dependent on       
others4 ,in whatever delusion to the    
contrary his ignorance or his arrogance 
may plunge him1 he can obtain these     
inestimable benefits in no other way    
than through the social organization1   
and he cannot therefore escape his      
liability for them4 ,if he denies it or 
refuses it1 the consequences will be as 
inevitable as they will be disastrous4  
,he who wisely consults the conditions  
which determine his own happiness will  
not seek in isolation or                
self-sufficiency these elements1 which  
can alone be obtained through the       
co-operation of his fellow-man4         
99     99     99     99     99  ,social 
progress is advanced far more by        
strengthening the weak than by          
chastising the wicked4         99     99
     99     99     99  ,the sense of    
safety implies not merely absence of    
fear1 but also freedom of action4       
99     99     99     99     99  ,justice

 should be the motto of the ,state2     
prudence that of the individual4        
99     99     99     99     99          
,self-recognition is a part of          
happiness2 but the recognition by others
 of what we pride ourselves upon1 is    
another and a large part of it4         
99     99     99     99     99  ,man is 
a social being2 but the true aim of his 
social activity is to learn how to be   
solitary4         99     99     99      
99     99  ,he who thinks it necessary  
to seek solitude for self-improvement   
often finds there is still one too many 
persons present4         99     99      
99     99     99  ,the purpose of law is
 liberty2 of obedience1 independence2 of
 submission1 emancipation4         99   
99     99     99     99  ,the well-being
 of the individual1 not of the class1   
should be the aim of government4 ,it    
should not be 8by the people for the    
people10 but by the people for the      
person4         99     99     99     99 
99  ,the true moral education is that   

which makes every intellectual question 
a matter of conscience1 and every matter
 of conscience an intellectual question4
         99     99     99     99     99 
,an explanation which demonstrates the  
impossibility of knowing is about as    
satisfactory as one which imparts the   
knowledge desired4 ,but there are some  
who call everything incomprehensible    
which they do not comprehend4         99
     99     99     99     99  ,many     
children and nearly all girls are       
educated by equivocations and taught    
truths by means of falsehoods4 ,what    
have the teachers to expect when their  
pupils discover this fact8         99   
99     99     99     99  ,there are a   
good many branches of education about   
which it is sufficient for most to know 
that they exist4         99     99      
99     99     99  ,that moral strength  
is alone real which has been acquired by
 repeated exposure to temptation and    
repeated successful resistance4         
99     99     99     99     99  ,we     

never fully acknowledge to ourselves how
 very human we are4 ,we each secretly   
think that there is something in us not 
shared by any other man or woman4       
99     99     99     99     99  ,women  
love too deeply to be able to judge     
justly4     ,,ii4 ,what we ,owe ,others3
 ,morality1 ,duty1 ,benevolence4   ,the 
much-maligned ,epicurus is reported to  
have delivered the oracular             
utterance18,the man who is not virtuous 
can never be happy20 and poets and      
moralists have exhausted their ingenuity
 in devising variants of the well-worn  
line18',tis virtue only makes our bliss 
below40  ,who would have supposed that  
philosophers should have been foundaye1 
and they of high degreewho toss         
overboard these venerable maxims as     
antiquated rubbish8 ,yet such is the    
surprising case4  ,the mighty ,kant1    
tearing away the cobwebs of the dogmatic
 philosophy1 feared not to              
declare18,there is not in the moral law 
the slightest ground for a necessary    

connection between ,morality and        
,happiness20 and again18,the goal of a  
perfect harmony of ,desire and ,duty    
cannot be obtained20 while in our own   
day the critical ,alexander ,bain calmly
 observes18,happiness and ,virtue are   
independent aims and not identical4 ,the
 treatment of ,happiness should be      
dissevered from that of ,ethics40       
,scarcely could the contrast of the new 
and the old schools of thought be more  
vividly displayed than in these brief   
quotations4 ,there are some1 indeed1 who
 have even gone farther1 and maintained 
that the pursuit of happiness and that  
of virtue are not only independent1 but 
even incompatible aims2 because1 writes 
,dr4 ,despine1 a ,french psychologist of
 repute18,happiness is the satisfaction 
of desire1 while virtue consists in     
doing good1 not to satisfy the desire of
 doing it1 but out of a sense of duty1  
and in opposition to desire40 ,this     
statement1 however1 overlooks the       
existence of a moral sense and the      

normal pleasure derived from its        
gratification4  ,morality and the moral 
sense are not to be confounded4 ,all men
 have a love for the beautiful1 but     
nowise agree as to what is beautiful2   
and there is just as wide and just as   
impassable a gulf between the various   
conceptions of morals1 although1 in all1
 the moral sense is present4  ,morality 
is nothing more than the conformity of  
the individual to the type of the       
society in which he lives4 ,it is the   
recognition of the debt which he owes it
 for securing him the privileges of     
safety1 liberty1 and education1 as ,i   
have explained in the last chapter4 ,not
 his own moral sense1 but the society in
 which he is1 lays down the terms on    
which that debt is to be paid2 and while
 he feels on the one side entitled to   
these rights1 he acknowledges1 on the   
other1 his liability for his social     
duties in exchange for them4  ,there is1
 therefore1 no such thing as a universal
 or even a general code of morality1 nor

 can there be4 ,there is no act which   
may not sometimes be right and sometimes
 be wrong4 ,i have heard of a ,french   
writer1 who composed a work entitled    
8,the ,seven ,cardinal ,sins10 showing  
how under certain circumstances every   
one of them could be committed by a     
perfectly virtuous person4 ,i have never
 read his book1 but ,i delight in his   
doctrine4 ,take the ,decalogue itself1  
written1 as we are told1 by the very    
finger of ,divinity1 and there is not a 
command in it that both ,christian and  
,jew do not break most virtuously       
whenever occasion calls4 8,thou shalt   
not kill20 and all nations spend more   
annually in preparations for killing by 
land and sea than they do in a          
generation for institutions of learning4
 8,thou shalt not rob20 and ,abraham    
,lincoln with one glorious stroke of his
 pen robbed the citizens of the ,united 
,states of a hundred million dollars'   
worth of valuable slaves4               
,truth-telling8 ,the observation of     

,socrates in the ,symposium still holds 
good18,in speaking of holy things or    
persons1 there is a general             
understanding that you should praise    
them1 not that you should tell the truth
 about them20 witness the discussions   
that come up from time to time on the   
characters of 8the ,fathers of the      
,republic0 or the books of the ,bible4  
,in every code of morals there is one   
law for our friends and another for the 
rest of the world2 our duty to our      
family is ever in conflict with our duty
 to our neighbor2 and our duty to our   
country is opposed to our duty to       
humanity at large4 ,a father who would  
treat other children as his own would be
 deemed unnatural1 and a statesman who  
consulted the advantages of other       
nations would be cast out as a traitor4 
,this is the 8dualism of morals10 and   
its necessary existence destroys all    
possibility of a universal and          
inflexible code of morals4 ,the         
antagonism is not likely to decrease4   

,the most violent contradictions between
 the various views of life will be      
likely to be found precisely in the     
highest culture2 because there the      
individual comes most to his own1 and is
 least willing to sacrifice his own     
rights to a society whose claims he     
disallows4  ,men now question the right 
of society to demand what it does from  
them in exchange for the benefits it    
confers upon them2 and they are right4  
,society itself must be brought to the  
test of the ,moral ,sense4 ,this faculty
 is that which we also call the sense of
 ,duty1 or of 8the ,ought10 or          
,conscience4 ,it is a judge1 not a      
lawgiver1 and it derives its right of   
sitting in judgment from its ancient    
descent1 dating back to the time when   
man first gathered together in hordes or
 clans under some sheltering rock for   
mutual aid4 ,it is as much a part of    
human nature as is the love of          
association1 and as such its            
satisfaction is as essential to         

happiness1 but is by no means the whole 
of happiness1 as so many have taught4   
,in fact1 it is often enough entirely   
absent1 as in genuine criminals4 ,it is 
now well known that these neither       
experience remorse for crime nor take   
pleasure in well-doing1 whatever        
sentimentalists may say to the contrary4
  ,the pleasure of the moral sense comes
 solely from the satisfaction of itself1
 and not necessarily1 in the least1 from
 the practice of virtue or benevolence  
or charity4 ,the inquisitor1            
,torquemada1 lighting the hellfires of  
the ,inquisition1 the anarchist hurling 
his bomb into the crowd1 ,judith        
yielding her maiden chastity to the     
embrace of ,holofernes1 all enjoyed the 
highest pleasure of the moral sense1    
because all acted in the complete       
conviction that they were doing right4  
,the man is moral who believes he is so1
 and the woman is chaste who considers  
herself such1 no matter what their      
actions are4 ,what we think the most    

fiendish crimes have been perpetrated by
 fervent ,christians1 and there are     
religions now numbering millions of     
intelligent adherents in which the      
prostitution of girls is considered a   
meritorious act4  ,when ,adam ,smith    
laid down the three requisites for      
individual happiness as health1 freedom 
from debt1 and a clear conscience1 he   
framed a sensible prescription2 but     
should have explained that a clear      
conscience in nearly all cases means    
simply conformity to the standard of our
 age and nation1 not at all to any      
higher or abstract ideal4 ,so far from  
the devotion to a lofty or unusual      
virtue bringing happiness1 it always    
entails proscription1 pain1 and sorrow  
on him who advocates it4 ,the crowd ever
 cry out1 8,crucify him6 ,crucify him60 
,every one of the noble army of leaders 
in ethical progress was in his own day  
branded as an infidel1 cursed by the    
,churches1 and driven forth from the    
enjoyments which a less developed moral 

sense would have permitted him to       
indulge4 ,he who rises above the law is 
ever against the law4  ,hence it is that
 with perfect truth1 though with a      
lurking satire on the commonplaces of   
moral doctrine1 ,professor ,bain        
writes18,to realize the greatest        
happiness from virtue we should be      
careful to conform to the standard of   
the time and place1 neither rising above
 nor falling beneath it2 we should make 
our virtues apparent and showy1 and     
perform them with the least sacrifice to
 ourselves2 we should hold our          
associations with duty1 as well as our  
natural sympathies with our fellows1    
only at a moderate strength40  ,in      
certain natures the satisfaction of the 
moral sense yields a happiness worth all
 sacrifices1 just as in others the      
feeling of unrestrained liberty will be 
gratified at the expense of everything  
that the majority hold dear4 ,both are  
exceptional1 and there are quite as many
 who suffer nothing from a violation of 

the sense of duty or from the loss of   
liberty4  ,no platitude is more         
erroneous than this18,to be vicious is  
to be miserable20 for were it so1 we    
should not have the hordes of the       
vicious infesting society4 ,far more    
correct is the observation of that acute
 observer of life1 ,vauvenargues1 that  
virtue cannot make the vicious happy1   
,la vertu ne peut faire le bonheur des  
mchants4 ,he might have added that      
virtue can never make the virtuous      
happy1 for the really virtuous man is   
always above the standard of his time1  
and is sure to suffer in consequence    
from the antagonism he develops1 and    
from his sorrowful appreciation of the  
sentiment that prompts it4  ,the        
education of the moral sense has        
hitherto been retarded by two popular   
but mistaken doctrines2 the one that the
 moral life is 8the chief end of man20  
the other that it means obedience to a  
code of laws4  ,again ,i repeat that the
 chief end of man is the symmetrical    

development of all his powers and       
faculties and the enjoyment which he    
will derive from their activity1 and not
 at all the exclusive or preponderant   
attention to one or the other element of
 his nature4 ,his moral sense is merely 
the guide of the duties he owes to      
others1 duties indispensable to his own 
life and liberty1 but by no means       
exhaustive of his nature2 rather1 merely
 giving him the opportunity for the     
higher aim of developing himself4 ,the  
moral life is but a means to an end1 and
 not an end in itself4  ,the confusion  
of the moral life with obedience to a   
moral code dates back beyond history1   
and is almost as active to-day as ever1 
in spite of the efforts of such teachers
 as ,buddha and ,christ to show the     
falsity of it4 ,both proclaimed the     
absolute independence of the moral sense
 from moral laws4 ,such laws are either 
religious1 expressing supposed duties to
 ,god1 as the ,jews believe that ,he    
forbade them to eat pork1 or1 as they   

and the ,christians1 that ,he decided   
that one day in seven is more sacred    
than the others2 or they are            
conventional or civil1 which are merely 
the customs1 mores1 of the nation or    
community4  ,independent of all these   
codes1 which for the most part are      
survivals1 and in the present day       
absurd1 are the ,benevolent ,emotions1  
the gratification of which to the       
properly developed individual           
constitutes a large element of personal 
happiness4 ,they arise not from a sense 
of duty1 because they do not have       
reference to what is due the social     
compact1 but from sympathy1 acquired or 
inherited4 ,the relief of the pain of   
others1 the administration of efficient 
consolation1 the diminution of the      
sorrows of those around us1 yield to    
ourselves a pleasurable satisfaction1 a 
sense of appropriate activity1 which is 
so real that it is a wonder it is not   
more diligently cultivated4 ,too many1  
perhaps1 look for a part of their return

 in the gratitude of those assisted1    
instead of in the pleasure of the act   
itself1 and1 being disappointed1 find   
the field of charity less flowery than  
they anticipated4 ,they commit the      
common error of placing the end of      
enjoyment external to themselves instead
 of the means only4         99     99   
99     99     99  ,the only sure method 
to distinguish good from evil is first  
to learn to discriminate true from      
false4         99     99     99     99  
99  ,a sincere lover of truth is never  
wholly in the wrong2 chiefly because he 
never claims to be wholly in the right4 
99     99     99     99     99  ,the    
finest thought ,i found in ,chamfort's  
writingsand it is wonderfully fine1     
deserving to be the motto of every work 
on the ,art of ,happinessis this1,le    
plaisir peut s'appuyer sur l'illusion1  
mais le bonheur repose sur la vrit1     
8,errors may yield us ,pleasure1 but    
truth alone can give ,happiness40       
99     99     99     99     99  ,only   

through fulfilling his duties to society
 can man secure from society that which 
is essential to his own welfare4 ,this  
is why the inward realization of the    
moral law becomes a part of the ,art of 
,happiness4         99     99     99    
99     99  ,a moral act is simply one   
which1 at the time and under the special
 circumstances1 is useful to the society
 in which it takes place4 ,hence it has 
nothing to do with individual ,motive1  
which is the only ,mentor recognized by 
the educated moral sense4         99    
99     99     99     99  ,the ancient   
,greeks believed that the laws of human 
society are laws of nature1 and         
therefore absolute4 ,in ,sophocles'     
tragedy1 it is no excuse for dipus1 when
 he kills his father and marries his    
mother1 that he does so in absolute     
ignorance of the relationship4 ,his     
remorse and punishment are not abated4  
99     99     99     99     99  ,one    
school of modern writers maintains that 
all virtues are but vices disguised2    

another1 that all vices are but virtues 
misdirected4 ,as these terms are        
entirely relative1 both schools are     
right1and wrong4         99     99      
99     99     99  ,so long as war is    
possible1 a perfected social life is    
impossible2 but when ,justice will not  
be listened to in any lower notes1 she  
must speak through the mouths of        
cannons4         99     99     99     99
     99  ,peace1 not happiness1 is the  
reward of virtue4         99     99     
99     99     99  ,the man who professes
 duty as the sole guide of his life is  
either hypocritical or ignorant4        
99     99     99     99     99          
,weaklings and hypocrites like to extol 
the goodness of men2 the former to allay
 their own fears1 the latter because it 
reflects flatteringly on themselves4    
99     99     99     99     99  ,it is  
no proof that a sentiment is noble      
because men are willing to die for it4  
,more men knowingly sacrifice themselves
 to pleasure than to duty4         99   

99     99     99     99  ,the lines of  
morality1 observed ,burke1 differ from  
those of geometry2 they have breadth as 
well as length1 and for that reason will
 not form set and angular figures4      
,,iii4 ,the ,practice of ,business and  
the ,enjoyment of ,society4   ,let us   
grant that the true aim of the          
individual is his own highest           
development3 he can reach it only       
through the ministry of his fellow      
beings4 ,vain the effort to seek        
expansion or happiness apart from his   
kind4 ,the soul rusts in solitude2 to be
 bright and keen it requires friction   
with others4 ,alone1 it starves and     
pines1 grows misshapen and distorted2 in
 company1 it gives and receives1 assists
 others1 and is in turn assisted4 ,let  
us do no injustice to the balm and the  
blessings of solitude2 but the growth of
 the world is due to the blending and   
the striving of mind with mind4  ,the   
word which expresses this is            
,association4 ,it conveys various       

degrees of intimacy1 from the lowest1   
that of the ordinary intercourse of     
,business and ,society1 through the     
increasingly closer ties of ,fellowship1
 ,comradeship1 and ,friendship1 up to   
that dearest of all1 wherein the two    
sexes unite to cast the rays of life    
into the infinite future1 ,love and     
,marriage4  ,there is nothing in any of 
these that demands the sacrifice of the 
individual4 ,the gauge which marks the  
high-water line in them all is one and  
the samethe maintenance of the utmost   
freedom of the individual along with the
 utmost sympathy and accordance with the
 individuality of others4 ,as it is only
 through these1 through participation in
 all of these relations of association1 
that the highest degree of personal     
happiness can be attained1 ,i shall     
consider each in turn very briefly1     
little more than hinting of those maxims
 and principles which stand approved as 
contributing to a reasonable success and
 a wise enjoyment of them4  ,dealing    

with men is the daily business of life2 
but a knowledge of human nature1 even in
 this restricted relation1 is the latest
 knowledge which one acquires4  ,the    
first maxim is to distrust4  8,all men  
are liars10 said the ,psalmist2 and     
there is no stronger proof of the saying
 than that all men deny it4 ,history and
 sermons and sympathy combine to conceal
 or to modify the truth1 in order that  
we may walk in peace with our           
fellow-men4 ,be it so4 ,but at least1 in
 our own minds1 let us acknowledge      
facts4 ,we are none the better ourselves
 for believing others to be better than 
they are4 8,the transacting of          
business10 observes ,bacon1 8is chiefly 
a commerce with fools20 my comment upon 
which is1 that he will be the worst     
fooled who thinks he is the only wise   
man2 of which my ,lord of ,verulam is   
said to have been a conspicuous example4
  ,insincerity has no limit4 ,if a man  
does not show what he is when first you 
meet him1 wait a year to decide4 ,the   

insincere aim most to deceive by what   
most they show4 ,concerning them1       
therefore1 follow the ,italian maxim1   
believe the incredible and doubt the    
probable4 ,the very pious cashier1 not  
the thoughtless clerk1 will be the one  
to run away with the money4  ,the second
 maxim is to trust4  ,confidence in     
others is the corner-stone both of      
fortune and felicity4 ,it is the        
grateful dew which fertilizes the       
flowers of sincerity1 of truthfulness1  
and honor2 and even common honesty will 
wither if exposed to the scalding breath
 of suspicion4 ,reputation lives in the 
minds of others1 and if we know ours has
 no fixed abode there1 but is harbored  
as a doubtful and distrusted intruder1  
our staunchest argument for preserving  
it is gone4  ,he who can happily combine
 the oil and vinegar of these two maxims
 in his dealings with men1 will carry   
with him a charm which will guard him   
from the bitterest disappointments to   
which we are liable in the hard contest 

for material aims4  ,business           
intercourse we cannot avoid2 but we seek
 it for other ends than pleasure2 social
 intercourse is that which we pursue for
 enjoyment only1or1 at least1 pretend   
to4 ,hence1 we call it specifically     
8,society20 and we distinguish it into  
certain fanciful grades1 as 8good       
society10 8the best society10 and 8high 
life40 ,men and women enter it equally1 
and the spirit of it is held to be apart
 from1 even quite the reverse of1 that  
of business life4 ,many men and all     
women look upon it as the field in which
 the chief victories of their careers   
must be won and the main elements of    
their happiness discovered4  ,why sneer 
at such sentiments8 ,the drawing-room1  
the only stage on which the two sexes   
meet on equal terms1 is the innermost   
sanctuary of civilization1 and the      
hostess is high priestess of the shrine4
 ,its development registers the epochs  
in the history of culture4 ,francis ,i  
has two special claims on the praise of 

posterity2 the one1 that he proclaimed  
himself honored by the friendship of    
,titian2 the other1 that he was the     
first to admit women to the court       
society of ,france4 ,the drawing-room   
confers the last degree in the liberal  
arts4 ,no education is complete which   
has not received its finishing touches  
at the hands of a refined woman2 and    
enlightenment will first deserve its    
name when her rights are everywhere as  
much respected and her influence as     
freely acknowledged as they are now in  
her own parlors4  ,good-will is the     
basis of good society4 ,he who quits a  
company1 pleased1 and conscious of      
having pleased1 is its model member4    
,there is nothing derogatory in this4   
,conceal it as we may1 the secret motive
 of our every effort is the hope of     
pleasing somebody else4 ,the interchange
 of kindly courtesies and approving     
expressions is a commendable pastime4   
,he who prides himself on being         
8beholden to nobody0 is a               

pseudo-philosopher4 ,the true           
philosopher enjoys society1 but is not  
dependent on it for his enjoyment4      
,would-be superior men have inveighed   
against society because its members are 
and must be for the most part 8ordinary 
people10 and its topics common-place4   
,really superior men prefer ordinary    
people1 because1 as ,goethe so well     
said1 8,they are more human40 ,nobody   
was common-place to the eye of that     
great master1 because each represented  
the species4 ,it is certainly true that 
in the long run1 and for 8human nature's
 daily use10 ordinary people are the    
most agreeable4 ,we really should not   
desire high thinking in high life4      
,people fraternize more readily on lower
 levels because they are broader4       
,nations gather together on plains1 not 
on mountain tops4 ,these are suitable   
for star-gazers and eagle-hunters4      
,those who dislike society are usually  
those who are not at ease in it1 from   
lack of early training4 ,few enjoy      

dancing who have learned from an awkward
 master1 and a lifetime is not long     
enough to comb the hayseed from a farmer
 boy's hair4  ,the one maxim for success
 in society is to be agreeable2 and the 
agreeable man is he who agrees with     
others4 ,society expects persons to     
offer enjoyment and pleasure1 not       
improvement4 ,one should accept men as  
they are and not seek to change them2 it
 is a less task to adapt yourself to    
others than them to you4 ,one that      
enters a company that he likes1 is liked
 by it2 but nothing is so justly        
exasperating as a show of superiority4  
,the aim of society is to bring about a 
closer union of its members by having   
them meet on planes of thought and      
emotion which are common to all4 ,the   
expression of discordant ideas and      
feelings1 be they higher or lower1 is1  
therefore1 out of place4 ,on the other  
hand1 a company is harmonized1 and its  
elements happily fused together1 by some
 general impression made on all at the  

same moment1 and the enjoyment of all is
 correspondingly heightened4 ,this may  
be by a strain of music appropriately   
introduced1 by a few apt remarks on a   
topic of general interest1 or by the    
exhibition of curious or beautiful      
objects4 ,the sense of a sentiment in   
common is at once established1 and the  
company feels that each knows the other 
better for this property in commonalty4 
,the skillful hostess knows how often   
and by what devices thus to promote the 
unity of her guests4 ,multiply the ties 
which bind society together and you     
multiply the pleasure it yields and the 
benefits which are derived from it4     
,really good society is not selfish1 nor
 does it encourage selfishness4 ,rather 
it is based on a certain sacrifice of   
self4 ,those circles offer little       
enjoyment where each aims at nothing but
 his own2 amusement is absent where no  
one endeavors to amuse others4 ,nor is  
it unjustly censorious4 ,its judgments  
are generally recognized as fair1 and   

nothing so fortifies the moral sense as 
the approval of the society in which one
 is accustomed to move2 while the       
terrors of the ,hereafter are small     
compared to its disapproval4 ,the       
stoutest minds have acknowledged this4  
8,who can see worse days10 asks ,bacon1 
8than he who yet living doth follow at  
the funeral of his own reputation8 ,i   
can desire no greater place than in the 
front of good opinion40  ,it is quite   
true that this power1 like that of all  
irresponsible autocrats1 is sometimes   
abused to the injury of the worthy2 but 
the harm is slight compared to the      
results which are good4 ,true1 also1    
that general society is a poor test of a
 man's real nature4 ,one may possess    
many agreeable qualities and yet fail to
 be agreeable1 through lack of good     
taste or early training in their use    
under social conditions4 ,or1 again1    
though a kindly disposition makes a man 
popular1 it by no means follows because 
a man is popular that he has a kindly   

disposition4 ,we must accept society    
with these deficiencies1 for in spite of
 them all it is a potent auxiliary in   
the pursuit of happiness4  ,genuine     
kindliness of heart1this is the sweetest
 trait of human nature4 ,unfortunately1 
it is one of the rarest2 so that        
society1 which appreciates it so highly 
that it cannot exist without at least   
its semblance1 substitutes for          
it,politeness4  ,though a semblance     
only1 it is a noble counterfeit4        
,urbanity presages perfected ,humanity4 
,it is the outward and visible sign of  
what should be the inward and spiritual 
nature4 ,it is a prophecy of the ,golden
 ,age and is based on the ,golden ,rule4
 ,when some one asked ,aristotle how we 
should conduct ourselves toward our     
associates1 he replied18,we should treat
 them as we wish them to treat us40     
,politeness is the only currency which  
costs nothing and buys much4 ,its       
tenders are counters and yet pass as    
coin4 ,who but a fool1 therefore1 would 

refuse to use them liberally8 ,such     
fools there are1 however1 and in        
abundance4 ,it is a key which has the   
pleasant power of both closing the doors
 below and opening those above us2 for  
there is no bar to the unwelcome        
familiarity of inferiors equal to       
scrupulous politeness1 and no passport  
so sure to the esteem of our superiors  
in age or station4  ,cheap as it is1 it 
is too precious to be wasted1 and like  
the free gifts of nature1 water or      
sunlight1 there are occasions when it   
must be doled out in small quantities1  
and at all times be dispensed with a    
provident hand4 ,few social blunders are
 more painful than to display a warmth  
of manner which is not reciprocated2 and
 there are rude natures who cannot      
distinguish kindliness of behavior from 
weakness of purpose4  ,the common lien  
of society is ,talk2 and the talk must  
be essentially small talk4 ,no greater  
blunder could be committed than to      
suppose that society wants1 or ought to 

want1 ,conversation1 in the dignified   
sense of that term1 in which an idea is 
introduced and expanded1 a proposition  
developed1 or an argument stated4       
,nothing of the sort4 8,the best        
conversation10 observes ,mr4 ,malloch1  
8is never worth remembering40 ,perhaps  
he had in his mind the remark of        
,talleyrand1 who said that the finest   
converser he ever heard was his own     
mother1 but that he was unable to recall
 a single pointed or brilliant          
expression she had used4  ,small talk is
 in society what small change is in the 
daily affairs of life1you need it twenty
 times for your gold-piece once4 ,it is 
no such easy matter to master the art of
 it4 ,to talk much and to say little one
 must be very clever or a fool2 and the 
still higher art of putting others to   
their best paces1 so that you act only  
as starter in the race while others win 
the purse1 asks an amount of tact which 
is equaled only by the self-denial      
involved4  ,the expert in talk will aim 

to please and not to instruct2 he will  
not disturb the convictions of elderly  
persons who have made up their minds2   
nor the self-complacency of any by a    
display of superiority1 especially in   
his judgment or reasoning powers2 if he 
boasts1 it will be of his luck and not  
of his cleverness2 he may compliment a  
woman on her beauty1 but never a rich   
man on his riches2 he will contradict   
only those who disparage themselves1 and
 if he dips into a deep question1 he    
will only stir it and not settle it2 he 
will avoid allusions to his own         
ailments1 but sedulously inquire about  
those of others2 but his chief aim will 
be to find out first whether the person 
whom he addresses prefers to talk or to 
listen1 and scrupulously let him have   
his way4         99     99     99     99
     99  ,when all are of one mind1 what
 is left to say worth hearing8          
99     99     99     99     99  ,save   
your best thoughts for your best        
friends4         99     99     99     99

     99  ,frivolity is the armor of good
 society1 worn to protect it against the
 violence of passions and the ennui of  
enthusiasms4         99     99     99   
99     99  ,subservience to society is  
in man what 8protective mimicry0 is in  
insects1an unconscious tendency to      
imitation for the purpose of            
self-preservation4         99     99    
99     99     99  ,youth looks to be    
received in society with greater        
sympathy than it finds2 age will find   
more than it generally expects4         
99     99     99     99     99          
,acquaintances rate us first at the     
value we put on ourselves2 later at the 
value we prove to them4         99      
99     99     99     99  ,those who     
visit you1 find out how you live2 you   
must visit them to find out how they    
live4         99     99     99     99   
99  ,forgive if you can1 but do not     
forget4 ,characters change little1 and a
 base action is a landmark worth        
remembering4         99     99     99   

99     99  ,a lie comes readier in      
society than in solitude2 but for all   
that1 it is easier to deceive oneself   
than others4         99     99     99   
99     99  ,only those of violent       
prejudices violently attack the         
prejudices of others4         99     99 
99     99     99  ,it is a rule in      
polite society not to refer to three    
subjectsa man's false hair1 his         
religion1 or his politics2 and for the  
same reasonbecause neither is his own1  
but merely borrowed from others4        
99     99     99     99     99  ,curious
 inconsistency6 ,people talk willingly  
about their physical ailments1 but      
unwillingly about their moral defects2  
though the former cannot be mended by   
discussing them1 and the latter might   
be4         99     99     99     99     
99  ,silence is often sanatory4 ,there  
are subjects1 thoughts1 and memories    
which1 like certain bodily functions1   
cannot be avoided1 but should not be    
talked about4         99     99     99  

99     99  ,reserve is a great help to  
reputation4 ,i know a shallow scientist 
who has gained a fine position mainly   
owing to his knack of leaving his       
hearers with the impression that he     
knows much more than he has told4       
99     99     99     99     99  ,it is a
 noble trait to be above the temptations
 of fortune2 but those who care least   
about money are not therefore the most  
honest4         99     99     99     99 
99  ,nothing is more interesting than   
self-revelation2 nor more tedious than  
self-publication4         99     99     
99     99     99  ,if you avoid         
disagreeable people1 and cease thinking 
about them1 for you they will have no   
existence4         99     99     99     
99     99  ,society is the jury         
impaneled to try the causes of which the
 law takes no cognizance4         99    
99     99     99     99  ,the worst of  
an unfounded accusation is its          
foundation4         99     99     99    
99     99  ,never hit at a hornet unless

 you are sure of killing it4 ,never     
notice a social scandal about yourself  
unless you can refute it absolutely4 ,a 
weak defense is more damaging than      
silence4         99     99     99     99
     99  ,it is a much admired art to   
turn the weaknesses of others to our own
 profit4 ,how sublime would be the      
science which would direct their        
strength to their own true interests6   
,,iv4 ,on ,fellowship1 ,comradeship and 
,friendship4   ,man is slow to          
understand how human he is4 ,he thinks  
he can measure himself by other         
standards than himself1 but all his     
circuits lead him home again2 his most  
positive knowledge is of himself1 and by
 analogy of his own kind4 ,with a wise  
recognition of the limits of his own    
nature he should seek happiness in the  
conditions of existence known to him and
 especially among his own species1 where
 alone he can find beings whose         
endowments are the same1 and whose      
affinities and sympathies respond to his

 own4  ,society1 as ,i have said1 is the
 common field of intercourse in         
civilized life1 and it makes for itself 
its own various limitations and         
restrictions4 ,other methods of         
,association are based on quite         
different principles1 but have all been 
organized with the aim of increasing    
happiness1 and all therefore deserve the
 cultivation of him who is sedulous     
about his own4 ,the two motives which   
give them origin are1 the one1          
,interest2 the other1 ,sympathy4 ,the   
former ,i may call ,fellowships2 the    
latter1 ,comradeships4  ,fellowships1   
composed of those who follow the same   
business1 trade1 or profession1 and thus
 have an interest in common1this is what
 the word means4 ,they are the guilds1  
unions1 lodges1 clubs1 societies1       
associations1 companies1 which swarm so 
in our day1 whose members are held      
together by a desire of mutual          
assistance in making money1 or raising  
wages1 or providing against misfortune1 

or maintaining privileges1 or buying    
cheap1 or paying each other's funeral   
expenses1 or in a thousand other ways   
advancing the interests1 and thus       
relieving the burdens and increasing the
 enjoyment1 of their members4 ,i knew a 
man who belonged to over three hundred  
such associations1 and as he was in     
other respects a sensible person1 he    
probably found a profit in this         
multiplication of ties4  ,it is a       
discovery of modern times of no mean    
importance that after several thousand  
years of open trial1 government and     
religion and friendship and love have   
all failed in relieving the misery of   
human life1 but that the intelligent    
recognition of the mutuality of         
interests does not fail2 and1 when      
properly organized1 may be counted on   
with utmost confidence to prevent most  
of the disasters and to secure most of  
the essential material blessings of     
life1far beyond the dreams of the most  
sanguine reformers of earlier           

generations4 ,there is no reason why we 
should have the poor always with us1    
except the ignorance of men as to their 
own material interests or their         
indifference to them2 and these         
difficulties must in time diminish1 if  
not disappear4 ,through association for 
mutual aid in buying and selling1 in    
labor and investment1 in defense and    
assistance1 in credit and insurance1 and
 the like1 the date is almost calculable
 when the deserving poor will as a class
 no longer exist1 and extreme indigence 
will mean either idleness or crime4     
,the rock on which most such schemes    
have shattered has been that in their   
blind effort at mutuality they have     
overlooked the prime import of          
individualitythe freedom and autonomy of
 each member4 ,it should never be       
forgotten that the only value of any    
scheme of association is the development
 of the individual4 ,any society which  
does not make this its first and clearly
 announced purpose is doomed to a       

deserved failure4 ,there is no sentiment
 in such associations4 ,they classify   
men like bricks or boxes1 according to  
the externals or accidents of their     
professions or places4 ,they pay no heed
 to personality beyond the one element  
in it which they are formed to take     
cognizance of4 ,for that very reason    
they are apt to demand disproportionate 
sacrifices for this1 and to encroach on 
liberty by unjust demands on the        
member's time1 labor1 leisure1 or money4
 ,they are liable to reach a point where
 the benefits they confer are not worth 
the sacrifices they require4 ,this is   
the history of many labor unions in the 
,united ,states1 and it is the          
characteristic of all the so-called     
socialistic schemes for improving       
society4 ,in all of them society is     
looked upon as paramount to the         
individual1 instead of the individual as
 paramount to society2 whereas1 his     
development is that alone for which     
society has any right to exist4         

,comradeship differs from ,fellowship as
 social does from business life4 ,in it 
there is no question of interests in    
common1 but only of tastes in commona   
mutuality which exists often to the sad 
injury of interests4 ,comrades are birds
 of a feather1 who assemble because they
 resemblein accordance with the ,french 
proverb1 ,qui se rassemblent1           
s'assemblent4 ,they all like dogs1 or   
whist1 or yachts1 or music1 or old      
books1 or four-in-hands1 or spectral    
analysis1any of the occupations of      
choice which are pursued for the        
pleasure they yield4  ,in modern life   
this form of ,association has largely   
taken the place of ,friendship as it was
 understood by the ancients4 ,it is     
better adapted to the bustle and scurry 
of these days1 when the busy worker has 
not time to cultivate the amenities of  
sentiment1 but desires to find others   
who share his favorite tastes1 and a    
ready-made sympathy which he need not be
 at the trouble of looking after1 but   

which is always at hand when he wants   
it4 ,this he finds in such comradeships1
 where each comes because he has likings
 similar to the others1 and is therefore
 sure to be a pleasant arrival4 ,each   
thus gratifies his own taste and        
increases its capacity for              
gratification2 for tastes are like      
magnets1the more they are used the      
stronger becomes their power of         
attraction4  ,the higher grades of      
comradeship are seen in artistic1       
literary1 and scientific societies1     
which pursue their objects for the love 
of the subject1 and not for commercial  
or other material ends4 ,the            
intellectual communion which they yield 
to their members is a pleasure of a very
 high order1 and an additional and      
valuable advantage which they possess is
 that they bring workers in the same    
fields of unselfish pursuits together1  
soften the asperities which ignorance of
 each other's personalities might allow 
to remain1 and often pave the way for   

warm and abiding friendships4 ,those men
 of science or artists who hold         
themselves aloof from such reunions     
usually do so through self-distrust or  
undue sensitiveness1 and sin both       
against their own happiness and the     
prosperity of their favorite employment4
  ,both the religious and the moral     
lifethey are not the sameshould find    
their chief activity in the sphere of   
comradeship4 ,it was the beautiful ideal
 of ,george ,fox that the ,church of the
 future should be a ,society of         
,friends4 ,the ideal is too lofty for   
human nature2 but it is quite possible  
and should be a daily occurrence that   
the members of a church or a society    
united for the development of the       
benevolent or religious sentiments      
should display as much mutual good      
feeling and as warm a personal interest 
in the common purpose1 as1 say1         
dog-fanciers who belong to the same     
kennel club4  ,friendship is far rarer  
than ,comradeship1 because it is more   

delicate and requires a higher type of  
character4 ,most men are incapable of   
it1 and therefore cannot distinguish it 
from a mere community of tastes4 ,it    
goes much farther1 embracing the whole  
nature1 and lifting the relation out of 
the plane of interests or tastes into   
that of sentiment and spiritual         
sympathy4 ,no one is capable of         
friendship who thinks what use he can   
make of it4 ,friendship is free trade1  
and knows neither charity1 robbery1 nor 
reciprocity4 ,it keeps neither a debit  
nor a credit account1 and it leaves no  
room for ingratitude1 because the credit
 of each party is unlimited4  ,the      
completest friendship is that in which  
the utmost sympathy is united with the  
utmost independence4 ,the differences   
must not be so great as to prevent a    
thorough understanding1 nor so small as 
to do away with admiration for the      
personal qualities of each other1 and   
some desire to emulate them4  ,these    
phrases do not mean that we should look 

for perfection in friends4 ,quite the   
contrary4 ,what could be more fatiguing 
than perfection8 ,its monotony would be 
unendurable4 ,the affection for friends 
is not a tribute paid to their merits4  
,their very faults often endear them4   
,we do not wish them removed4 ,for      
ourselves1 it may be well to retain some
 of those defects which give our friends
 pleasure2 though this is to be taken   
with reserve2 for1 on the other hand1 a 
great charm in a friend is that he      
brings us not what we expected1 but     
something equally pleasant which we did 
not expect4  ,friendship is strengthened
 by a certain amount of reserve4 ,few   
persons1 to use the slang of the studio1
 8strip well40 ,every one gains by      
veiling some of his parts4 ,for the same
 reason we should not ask nor desire    
complete confidence from a friend4      
,there are always secrets which it is   
better not to know4 ,we may inquire the 
cause of his despondency1 for sympathy  
and aid are natural to the sentiment of 

friendship2 but should wait to be told  
the sources of his elation4  ,in a      
similar manner absence for not too long 
a time strengthens friendship by        
allowing its value to be felt1 and the  
imagination to clothe the absent in some
 of the fanciful and beautiful garbs of 
the ideal4 ,but too prolonged a stay    
leaves friendship a memory rather than a
 passion4  8,but what60 some one will   
exclaim4 8,are we to set about making   
and keeping friends with the same       
attention as if we were raising         
hot-house fruit80 ,yes1 precisely so2   
but if a friend is not in your          
estimation worth as much as a bunch of  
,hamburg grapes1 ,i assure you it will  
be time wasted for you to try4 ,when    
people complain that they have no       
friends1 inquire what efforts they have 
made to get and keep them4 ,true        
friendship is rare because it is rarely 
sought for4 ,when ,lord ,bacon wrote1   
8,there is little friendship in the     
world1 and least of all between equals10

 the great ,chancellor unwittingly      
testified to the truth of those charges 
of perfidy which posterity has brought  
against his name4 ,friends must be      
diligently sought for1 and when found   
must be sedulously cherished4 ,dr4      
,johnson never said a wiser word than   
when he gave the advice1 directed       
especially to those who are advancing in
 years1 8to keep our friendships in     
constant repair40  ,such a relation of  
sentiment between men can scarcely be   
formed in later life4 ,as trees grow old
 their fibres become rigid1 and their   
branches cannot be interlocked to arch a
 bower4 ,but1 by a delightful           
compensation of nature1 it is precisely 
at this period of life that the sweetest
 friendships of all are formedthose     
between men and women4 ,some have       
doubted these1 and ,i grant you most are
 incapable of them2 but in facts and    
friendships there is no such thing as   
gender4 ,there are too many beautiful   
examples in history to allow room for   

scepticism here4  ,need ,i count them8  
,need ,i refer to the friendship between
 ,chateaubriand and ,madame ,recamier1  
extending over thirty years1 during     
which she was the guide1 consoler1 and  
confidante of the great statesman and   
author2 not as a learned woman1for that 
she was not1but as a truly sympathetic  
soul8 ,need ,i quote from that charming 
volume of letters1 the ,briefe an eine  
,freundin1 which testify to the long1   
the loving1 and the pure bond that      
united ,wilhelm von ,humboldt to        
,charlotte ,diede8  ,or is there        
occasion to dwell on that instance which
 enshrines elements of sweetness even   
beyond these1 the friendship between    
,michael ,angelo and ,vittoria ,colonna8
 ,think of the inspired and self-centred
 artist1 living alone with his dreams of
 matchless beauty1 meeting no man worthy
 of admittance even to the threshold of 
his affections1 he who could write from 
,rome to his nephew in ,florence1 8,i   
have no friends2 ,i need none and wish  

none20 finding at last in the noble and 
tender soul of this distinguished woman 
the sentiments and sympathy for which he
 had been unconsciously longing1 and    
which were necessary to complete the    
symmetry of both his own life and hers6 
99     99     99     99     99  ,the    
burden laid on ,beauty is1 that it can  
have many lovers but no friends4        
99     99     99     99     99  ,a very 
positive character is at first pleasing4
 ,we ourselves are troubled by so many  
problems that it is a relief to         
think18,here is one who has solved them 
all40 ,but we soon find that such       
characters merely slam the door in the  
face of importunate inquiries4          
99     99     99     99     99  ,men's  
characters are polar forces2 the        
stronger they repel some1 the stronger  
they attract others4         99     99  
99     99     99  ,the society of those 
who enjoy is alone enjoyable4         99
     99     99     99     99  ,be select
 in your friends1 but miscellaneous in  

your acquaintances4 ,ask not sympathy   
from the latter nor assistance from the 
former4         99     99     99     99 
99  ,if you would keep friends1 shun    
explanations4         99     99     99  
99     99  ,if you doubt the persistence
 in adversity of what is called         
friendship1 make friends with an        
impecunious debtor4         99     99   
99     99     99  ,men admire women who 
try to please them2 women admire men    
who1 they believe1 have qualities worthy
 of admiration4         99     99     99
     99     99  ,we like those who can  
be useful to us1 and love those to whom 
we can be useful4         99     99     
99     99     99  ,the secret of gaining
 friends is to cultivate within         
ourselves the capacity for friendship4  
99     99     99     99     99  ,new    
acquaintances cannot take the place of  
old friends2 but when your teeth wear   
out1 an artificial denture is a vast    
advantage over bare gums4         99    
99     99     99     99  ,be sure that  

the man who boasts of a hundred friends1
 has none4     ,v4 ,love1 ,marriage1 and
 the ,family ,relation4   8,it is not   
good that the man should be alone40     
,venerable maxim6 ,first reflection of  
the ,creator on the species6 ,standing  
condemnation of all schemes of celibacy1
 of all orders of monks and nuns1       
vestals and spiritual eunuchs6  ,the    
character of any man or woman who leads 
the single life is incomplete1 lacking  
in fullness of sympathy for certain     
aspects of our common nature1 not       
perfectly rounded to the orb of man's   
whole life4 ,all examples1 even the     
highest1 give evidence of this4 ,no man 
who has not had a wife whom he loved can
 understand what love is2 he who is not 
a parent1 can never appreciate the      
feelings of a father4  ,the fruition of 
life1 even on the lowest terms1 is      
impossible without the union of the     
sexes4 ,the first ,napoleon1 in one of  
his letters1 describing the essential   
needs of man1 numbered them as          

three1food1 shelter1 woman4 ,all        
doctrines and social theories which     
conflict with this primordial law of the
 life of the species are unnatural1 and 
their tendency is lowering to the       
progress of the race4 ,maternity1 not   
virginity1 is the holier state4         
,celibate orders have proved as sterile 
in intellectual as in physical          
offspring4  ,love1 marriage1 children1  
the family1the emotions and feelings1   
the affections and the ideas1 which     
centre around these foci of human       
activity are essential elements in every
 life which is lived to the full measure
 of its powers4 ,nothing can take their 
places4 ,happiness without them is not  
human4  ,the emotion of ,love belongs to
 those whose aims are ideal1 because it 
is concerned with the future evolution  
of the species4 ,in the iridescent glow 
of this master-passion its object never 
seems a mere human being1 a man or a    
woman1 but is invested with a charm     
unseen by the eye1 not expressed in form

 or color1 endowed with the power of    
exciting the soul to an indefinite and  
passionate expansion4 ,it is the        
inaudible appeal of unborn posterity for
 its share in the world of ,being4      
,hence it is that ,love is so powerfully
 excited by ,beauty1 by the symmetry and
 traits which foreshadow the final      
physical perfection of the race1 the    
unconscious but unceasing struggle of   
organic nature toward nobler            
transformations1 toward the building of 
a tabernacle fit to be a shrine for the 
activities of a higher life4  ,though   
hundreds of volumes have been written in
 poetry and prose on the subject of     
,love1 it remains unexhausted1 because  
it is inexhaustible4 ,its seed-field is 
the boundless future1 its message       
concerns all posterity4 ,there is       
something in it deeper than the emotion 
of any single heart1 farther reaching   
than any individual effort4 ,there is a 
secret about it which can never be      
wholly told1 which it were a profanation

 to try to express4 ,even between loving
 ones1 it is better not to talk much of 
it1 nor too curiously to think about it4
 ,when true and pure1 it will be        
manifested without words in ennobling   
the character and elevating its aims and
 actions4  ,the attraction of woman for 
man is her invisible presage of         
motherhood4 ,this it is which lends the 
nameless charm to the maiden and the    
sacred dignity to the matron4 ,around   
her1 centre all those sentiments which  
constitute the ,home1 the family1 and   
the parental affections4 ,these find    
their proper expression in ,marriage4   
,the history of the institution of      
marriage is a curious narrative4 ,every 
conceivable relation of the sexes has   
been established by one community or    
another1 and sanctioned by the moral    
sense of the time and place4 ,there have
 been hordes where the relations have   
been communal or miscellaneous2 others1 
where a man had many wives2 others1 as  
in ,thibet to-day1 where the woman would

 have many husbands2 sometimes the woman
 selects the man1 at others the man the 
woman1 and elsewhere the marriage is    
arranged by third parties2 in some1     
marriage is indissoluble1 in others1    
more or less easily annulled2 while in  
certain religious societies in our own  
country the method of selective and     
temporary unions has been practiced4    
,the result of all these experiments has
 been to show that the happiness of both
 parties is best consulted by strictly  
monogamous or pairing marriages1 where  
each exerts a certain amount but not    
entire freedom of selection1 and where  
the lien can be canceled when it proves 
clearly detrimental to the felicity of  
either4  ,very few words will be        
necessary to defend the first of these  
three conditions4 ,under whatever form  
we find polygamy1 whether legalized1 as 
in ,mohammedan countries1 or sanctioned 
by religion1 as among the ,mormons1 or  
winked at by usage1 as in               
mistress-keeping1 it inevitably results 

in the degradation of the woman and her 
subjection to the dominion of lower     
impulses4 ,to every one who believes    
that her happiness demands equal        
attention to that of the man1 all       
schemes of polygamy stand condemned4    
,the second condition ,i have stated    
will need more defense4 ,especially in  
our country is it unpopular to oppose   
the course of love4 8,let me not10      
exclaims the great dramatist1 8to the   
marriage of true minds admit            
impediment40 ,yet all will admit certain
 impediments4 ,the laws of many ,states 
prohibit the marriage of near of kin1 of
 first cousins1 and of uncles with      
nieces1 although in ,germany unions of  
the latter class are very common4       
,immature age does legally1 and should  
always1 act as a bar to marriage4 ,at   
what period of life marriage is likely  
to prove most happy is a curious        
question1 which has never been properly 
studied4 ,the physiologist1 basing his  
opinion on grounds of his science1 would

 say that the woman should be between   
twenty and thirty1 and the man between  
twenty-five and thirty-five4 ,dr4       
,johnson1 regarding the question from   
another point of view1 made the wise    
observation18,those who marry late are  
best pleased with their children1 and   
those who marry early with their        
partners40  ,apart from questions of    
immature age and near relationship1     
marriages in the ,united ,states are    
generally contracted without            
restriction4 ,the young of both sexes   
are usually conceded full liberty to    
make their own selection1 the burden of 
the support of both being generally     
assumed by the husband4 ,the consequence
 is that such unions are frequently     
entered upon with slight real           
acquaintance of each other1 the wife is 
wholly dependent1 and the husband has a 
heavy load to carry1conditions          
calculated to intensify the struggle for
 existence and diminish the happiness of
 home4  ,from considerable observation  

of family life in both countries1 ,i    
believe that the ,french system is      
superior to ours4 ,in a ,french family  
of the middle or upper classes1 the     
parent who desires to marry a daughter1 
for instance1 takes pains to introduce  
and recommend young men of suitable     
station4 ,no coercion is used on either 
side4 ,only when an affection naturally 
springs up is the union decided upon4 ,a
 marriage-settlement is drawn by which  
each of the young couple receives a     
certain amount of property1 wholly      
independent of the control of the other4
 ,thus they are freed from the severest 
pressure of monetary anxiety1 and1 what 
is especially valuable1 the wife has a  
recognized place of power1 and secures  
her rightful prestige in the family     
circle4 ,i have often observed how      
superior is the position of the wife in 
,france to what it is in this country4  
,the reason is in the better method of  
forming marriages4  ,a sympathetic      
marriage is the happiest condition of   

human life2 but one without sympathy is 
a hateful servitude4 ,how distressing to
 be obliged to live for those whom we   
cannot bear to live with6  ,the number  
of unhappy marriages in the ,united     
,states may be guessed from the records 
of the divorce courts1 which register   
only some of the most unhappy4 ,the     
divorces granted annually sever nearly  
thirty thousand couples1 and this       
although in many ,states such separation
 is costly1 slow1 and difficult4 ,these 
figures represent1 therefore1 but a     
small fraction of the marriages which   
are galling the backs of one or both of 
the parties concerned4  ,when we reflect
 what the true foundations of the       
marital relations should be1love1       
affection1 sympathy1it would appear     
wholly foreign to its character that it 
should be made an obligatory fetter and 
a continued curse by any law1 civil or  
religious4 ,the moral sense1 personal   
affection1 parental feeling1 and the    
sentiment of society1 would seem to be  

sufficient to preserve all those unions 
which should be preserved4 ,their       
severance should be left to the option  
of the parties concerned alone4 ,surely 
the happiness of the individual would be
 better consulted by such an arrangement
 than by that which now prevails4       
,marriages1 so far from being entered   
upon with greater recklessness1 would   
then be more cautiously undertaken1     
because their durability would depend on
 mutual satisfaction4 ,the woman would  
have full equality of rights1 and not be
 a miserable sacrifice to unjust laws1  
as now she often is4 ,it would be a step
 toward the ideal of the marriage state1
 which is a union based on love1 in     
which each party has absolutely equal   
rights and stands pledged to equal      
duties1 and neither is bound to the     
other longer than love and duty are     
respected4 ,neither government nor      
religion should put obstacles in the way
 of the dissolution of marriage other   
than those safeguards of the interests  

involved1 which attend the termination  
of all important contracts4  ,deep      
thinkers on the relations of life in    
goodly number have long advocated these 
views4 ,they have been those of ,john   
,milton1 of ,william von ,humboldt1 of  
,john ,stuart ,mill4 ,nor is there      
anything in them which an enlightened   
moral or religious sentiment should     
oppose2 rather the contrary4 ,as ,milton
 so well says in his ,treatise on       
,divorce18,where ,love cannot be1 there 
can be left of wedlock nothing but the  
empty husk of an outside matrimony1 as  
undelightful and unpleasing to ,god as  
any other kind of hypocrisy40  ,the     
object of marriage is the ,family4 ,love
 claims immortality through posterity4  
,the hidden though ever-present purpose 
of the union of the sexes is the        
perpetuation and evolution of the       
species4 ,any union which avoids this   
object is destructive1 and not creative 
of true happiness4 ,we are told of the  
ancient ascetic sect of the ,essenes    

that the sexes united in marriage1 but  
remained chaste2 and had families of    
children1 but gathered them from among  
the foundlings and homeless orphans of  
the highways4 ,their impossible example 
does not merit the praise1 as it has not
 enlisted the imitation of1 later       
generations4 ,the maternal and paternal 
affections1 the love of family and the  
pleasures derived from the ties of      
kindred1 are enjoyments which the       
properly constituted individual will    
never be willing to sacrifice unless    
constrained thereto by mighty and       
exceptional conditions4 ,the tacit      
assumption of mutual aid and confidence 
between brothers and sisters1 and the   
intimacy which is fostered by even      
remoter degrees of relationship1 are    
beneficent elements of the social       
compact1 and contribute largely to the  
happiness of the individual4  ,the      
,family1 as we understand it1 is        
distinctly a product of high            
civilization4 ,in savage tribes the ties

 of consanguinity are quite different4  
,in many1 for instance1 the father is   
scarcely regarded as a relation1 blood  
kin being counted through the mother    
only4 ,the rise of the paternal or      
patriarchial form of the family appears 
at a higher stage of culture2 and when1 
as among the ,etruscans and ,romans1 it 
was coincident with a recognized        
equality in marriage1 society advanced  
with rapid strides4  ,some believe that 
the theory of the family1 as it has so  
long prevailed in ,europe1 is           
inappropriate for this country1 and     
hence that it is disappearing among us1 
as unsuited to the development of our   
forms of culture4 ,children desire their
 liberty earlier1 and parents are ready 
to comply with their requests4 ,no ties 
other than material ones are recognized 
as constituting a family unit4 ,it will 
be for the future to decide whether the 
greater personal independence thus      
secured has been of more value to the   
happiness of the race than the elements 

of affection sacrificed in obtaining it4
         99     99     99     99     99 
,law is the bond of the state1 love1 of 
the family4 ,the former rules best by   
precept1 the latter by example4         
99     99     99     99     99  ,those  
marriages are ominous which transmit    
miseries4         99     99     99      
99     99  ,the family tie differs from 
the tie of friendship in that it binds  
together interests rather than          
sympathies4         99     99     99    
99     99  ,love1 says ,michael ,angelo 
in one of his ,sonnets1 is the mental   
impression of ideal beauty3    ,amore e 
un concetta di bellezza   ,immaginata1  
cui sta dentro al cuore4         99     
99     99     99     99  ,the aims of   
the child centre around his maturity2   
those of the man around his posterity4  
99     99     99     99     99  ,the    
generations unborn are the sovereigns of
 the world1 and the goals we are running
 for are invisible4 ,posthumous aims are
 the potent4         99     99     99   

99     99  ,the heart of every woman is 
like a page written with sympathetic    
ink4 ,it seems blank1 but warm it       
sufficiently1 and you will find a       
love-letter written on it4         99   
99     99     99     99  ,cara amica1   
beware of that tendency in your nature  
to repose utter confidence4 ,learn that 
nought is so fragile as ,faith4 ,it is  
like those delicate vases of ,venetian  
glass which a single drop of poison is  
said to shiver into atoms4 ,better the  
homely ware which will toss it out1 and 
fill again with wine4 ,it is a law of   
reasoning that full belief is disproved 
by a single event1 but partial belief   
only by a series of events4 ,but what   
have you to do with reasoning8 you who  
must trust 8not at all1 or all in all08 
and bless you for it1 fated1 foolish    
friend4         99     99     99     99 
99  ,a man weeps for the lost loved one2
 a woman for the lost love4         99  
99     99     99     99  ,love is the   
language in which the gods speak to man1

 observes ,plato4 ,unfortunate is he who
 hears it not2 doubly unfortunate he who
 hears1 but comprehends it not4         
99     99     99     99     99  ,true   
love is love of love2 not love of the   
pleasures of love4     ,,part ,v4  ,the 
,consolations of ,affliction4     ,i4   
,the ,removal of ,unhappiness4   ,suffer
 we must4 ,no position is exempt1 no    
foresight can avoid it4 ,neither the    
self-abnegation of asceticism nor the   
visions of superstition relieve from    
that law4 ,the latter do but deceive and
 the former atrophies the soul4 ,far    
better to seek in the strength of our   
own minds and in the helpful sympathy of
 others those sources of ,consolation   
which will enable us to bear pain and   
grief and disappointment1 without       
allowing them to pass into ennui1 gloom1
 and the distaste for life4 ,calm       
reflection1 clear reasoning1 and the    
soothing kindness of those who love us1 
will prepare us to meet and bear the    
evils of life1 without having recourse  

to the illusions of credulity or the    
aridities of stoicism4  ,the mind can be
 trained to forecast the probable good  
and ill of its career1 and thus prepare 
itself for even the worst of fates1     
without being plunged into the          
hopelessness of despair4 ,we can learn  
to suffer1 and to find even suffering   
good4 ,to a trained mind1 no deprivation
 is an absolute misfortune4  ,what is   
more1 this very training is the best of 
preservatives as well as the best of    
alleviatives2 for by it we are prompted 
and enabled to take wise measures to    
avoid those evils which our forethought 
brings to our mind4  ,consolation we all
 need1 all must have1 all should give1  
if we would develop the sweeter and     
nobler elements of our natures4 ,he who 
through mistaken pride or stubborn      
distrust refuses to seek it1 does but   
dwarf his powers and darken his         
perceptions to the beauties of the world
 around him4 ,to impart and to receive  
the solace of sympathetic words and     

kindly offices belong to the highest    
ministrations of friendship and love and
 charity4 ,those characters in history  
around whose faces shines brightest the 
aureole of glory have been those who    
have soothed the sorrows and bound up   
the wounds of the despairing sons of    
men4  ,fortunately1 if evils are many1  
so are the sources of consolation4 ,we  
may seek them in ourselves1 from others1
 or from a correct comprehension of the 
laws of nature2 and when these prove    
inadequate1 we may still win the        
victory1 by discovering that ,sorrow    
itself is not an enemy but a friend1 a  
veiled and ghostly guide1 who leads us1 
as the spirit of ,virgil led ,dante1 and
 as only ,sorrow can lead1 through the  
realms of gloom and woe to undreamed-of 
fields of serenity and light4  ,only in 
hint and outline shall ,i sketch this   
part of my plan4 ,it is too vast to     
attempt more4 ,some of the reflections  
which in the sadder hours of my own life
 ,i have found of avail ,i shall present

 in detached fragments2 for the spirit  
in the shadow needs but a single ray to 
illume its path4 ,the moods of sorrow   
are many1 and one suggestion may soothe 
where a score of others find no         
application4 ,what ,i offer are         
suggestions only1 to be expanded by the 
reader as he finds one or another of    
them suitable to his own case4          
99     99     99     99     99  ,two    
very consoling reflections are3 ,first1 
how much of the unhappiness of life     
springs from preventable causes1 and    
next1 how little of it arises from      
actual evils4 ,when we deliberately     
investigate1 catalogue1 and analyze what
 we ourselves and our neighbors are     
distressed about1 we are inclined to say
 that the chief aim of human effort is  
not happiness1 but rather that each     
shall make himself as unhappy as        
possible4  ,look at the list6 ,desires  
and aims which are plainly inconsistent 
and contradictory with each other2 hopes
 which reason clearly shows are doomed  

to disappointment1 because they are     
unfounded or exaggerated2 anxieties     
which are visibly causeless or useless2 
mistaken estimates of our own powers1   
which honest reflection would correct2  
envy of the supposed better fortune of  
others1 when often they are more unhappy
 than ourselves2 fears for a future     
which we may never reach2 regret for a  
past which we can never recall2         
open-eyed abuse or neglect of           
opportunities2 indulgence in passions or
 appetites which we know to be harmful2 
needless risk or sacrifice of health or 
liberty or money4  ,think of how much of
 your unhappiness has arisen from one or
 other of these causes1 and then take   
comfort in the thought how much it lies 
in your power to be far happier than you
 are4         99     99     99     99   
99  ,there is an advantage in the       
multiplicity of miseries4 ,one deep     
vexation is often more fatal to         
happiness than several4 ,it becomes a   
fixed idea1 monopolizes the mind1 and is

 more dangerous to its health1 than when
 one is obliged 8to take up arms against
 a sea of troubles40 ,regret not1       
therefore1 when clouds darken all the   
horizon2 better this1 than the single   
sky-specter1 in whose bosom is the      
whirlwind1 and on whose path follows    
destruction4         99     99     99   
99     99  ,when little matters annoy   
you1 remember that it is a proof that   
your condition is a peculiarly happy    
one4 ,great sorrows leave no room for   
slight irritations4 ,the man on the rack
 does not feel the prick of a pin4      
99     99     99     99     99  ,tears  
are the medicinal waters provided by    
nature for healing the sickened spirit4 
,they are the stream which by its       
overflowing renews the fertility of the 
wastes left arid by woe4 ,but1 like     
these greater streams1 their excess     
brings devastation4         99     99   
99     99     99  ,unhappiness is       
sometimes only a bad habit4 ,weeping    
eyes are quick to tears1 and grief is a 

guest that stays on slight urging4      
99     99     99     99     99          
,ill-fortune and plenty of it is the    
very stimulus some natures need to bring
 out the best that is in them4 ,there is
 a dead weight about them1 and bad luck 
is the only lever that will lift it4    
,without its prod1 they would sink into 
lethargy and become like ,chaucer's     
8,eclympasteyre1   ,that was the ,god of
 ,slep' is heire1   ,that slepte1 and   
did none other worke40         99     99
     99     99     99  ,there are two   
inconsistencies of grief which surpass  
all others3 the one1 when it leads us to
 regret that which we might have        
enjoyed1 long after the time when we    
could have enjoyed it is past2 the      
other1 when it makes us the sadder      
to-day1 because we enjoyed ourselves    
yesterday4         99     99     99     
99     99  ,there is something humorous 
in the two most popular methods of      
consolation4 ,the one is1 to show you   
how much worse off you might have been2 

the other1 to remind you how much more  
wretched others are4  ,when ,i was a    
boy1 ,i was consoled for cutting my     
finger by having my attention called to 
the fact that ,i had not broken my arm2 
and when ,i got a cinder in my eye1 ,i  
was expected to feel more comfortable   
because my cousin had lost his by an    
accident4  ,the general opinion         
evidently is that the most agreeable    
consolation in sorrow is a contemplation
 of the greater misery of others2 and   
the real ground of happiness is to know 
that others are suffering4         99   
99     99     99     99  ,when a man in 
adversity complains of the demeanor of  
others toward him1 inquire of his       
actions toward them4         99     99  
99     99     99  ,talk it over4 8,pull 
not your hat about your brows40 ,seek a 
sympathetic companion and pour your     
sorrows into his kindly ears2 not so    
much for the consolation he may         
administer1 but because sad emotions    
assume their right proportions only when

 shown to others4 ,in the darkened room 
of the mind they loom up like giants1   
when in the light they may prove to be  
pigmies4 ,but hide your sorrows from the
 general gaze2 sometimes the effort will
 conceal them from your own4         99 
99     99     99     99  ,if we would   
only see it1 there is a humorous side to
 nearly every occurrence2 and if we did 
see it1 what a preservative from        
despondency it would be6         99     
99     99     99     99  ,whatever      
happiness we get1 we believe it is our  
own by right2 when we miss that which we
 expected1 we consider ourselves robbed4
 ,what impertinence6 ,does any one      
really pretend that because he wants    
something he is therefore entitled to   
it8 ,because he covets my house has he a
 fee in it8 ,suppose we give up for a   
while coveting and wanting1 and settle  
down to doing and thinking and bearing4 
,perhaps that is the best way out1 after
 all4         99     99     99     99   
99  ,if you have no passions that you   

cannot conquer1 you will have no griefs 
that you cannot bear4         99     99 
99     99     99  ,the human body has a 
surprising ability to adapt its         
functions to the presence of permanent  
injuries and chronic maladies4          
,physicians call this the 8tolerance of 
disease40 ,the healthy mind has a       
similar power to recover its            
cheerfulness in the presence of an      
abiding grief or after an irreparable   
loss4         99     99     99     99   
99  ,indolence and ,timidity are the    
jailers who rivet the fetters of        
,despondency4 ,courage and ,activity    
will deliver us if we choose to summon  
them4         99     99     99     99   
99  ,as the scars of battle are1 in the 
opinion of the pious1 proofs of the     
protection of ,heaven1 so a keen sense  
of past calamities testifies to a       
capacity for future enjoyment4          
99     99     99     99     99  ,between
 the leaves of the ,book of ,life why   
not press the violets1 the lilies1 and  

the roses which we find on our path1    
rather than the nettles and bitter      
weeds8 ,we could then turn back its     
pages with satisfaction1 and live again 
long-since-vanished joys4         99    
99     99     99     99  ,there are few 
more accurate standards of a man's      
education1 in the widest sense of the   
term1 than the quality of the           
consolation he offers4         99     99
     99     99     99  ,would you learn 
the ,universal ,catholicon1 the ,balm   
for all wounds1 the ,panacea for all    
sorrows8 ,i will whisper it3 ,workhard  
physical work1 arduous mental work4 ,try
 it2 it will dry your tears1 renew your 
love of life1 recall the light of hope1 
and exorcise the evil spirits4          
99     99     99     99     99          
,strengthen the ,will4 ,if you have any 
earnest business in life1 and are bound 
to carry it through1 you will have no   
time for moping4 ,if you have none1 find
 some4         99     99     99     99  
99  ,look before and after4 ,do not     

allow the present to cheat you4 ,the    
impression of the moment always claims  
more than it deserves1 because we have  
not time to modify it by other thoughts 
and images4 ,a present danger frightens 
us1 though we may know it is            
infinitesimally small2 a parting brings 
tears1 though we are aware it is for the
 good of all2 offensive words hurt us1  
though they may proceed from a          
contemptible person4 ,hasten to evoke   
memories and summon hopes which will    
beautify the incident1 and strengthen   
the mind4 ,remember the slightness of   
the peril1 speak of the happy return1   
recall the praise you have received from
 worthy lips4         99     99     99  
99     99  ,the honey of life can be had
 only at the expense of some stings in  
its collection4         99     99     99
     99     99  ,whatever happens1 take 
it as a matter of course4 ,you are not  
running the world1 nor born to set it   
right4 ,you are not half so much the    
master of your own actions as you think 

you are4         99     99     99     99
     99  ,deal justly by yourself4 ,few 
do4 ,they regret making that decision1  
or performing the other action1 or      
neglecting such or such an opportunity4 
,they reproach themselves for their     
hastiness or carelessness4  ,what folly6
 far worse results might have attended a
 different course4 ,we can see but a    
very little way in life1 and that very  
darkly4 ,we can neither forecast events1
 nor predict our own decisions in new   
circumstances4  ,if we act at the time  
with reasonable prudence1 we need never 
waste later moments in self-reproach4   
,any other decision than the one we     
adopted would likely enough have brought
 still more dismal consequences4        
99     99     99     99     99          
,remember that you are never deserted by
 all until you have deserted yourself4  
99     99     99     99     99  ,do not 
confound a decision with its results4   
,the former may have been at the time   
the wisest possible1 although the latter

 were disastrous4         99     99     
99     99     99  ,what you consider a  
life-long mistake1 your biographer may  
regard as the most fortunate decision of
 your life4         99     99     99    
99     99  ,grief lies in ambush4 ,its  
attack is like the spring of a lion4    
,its onset is the crisis that calls for 
the most heroic resistance4 ,despair    
seizes its victim in the first moments  
of a great sorrow4         99     99    
99     99     99  ,life is like a game  
of whist4 ,luck deals the cards1 but we 
have the lead4 ,we may receive a poor   
hand1 but by playing it carefully win   
the odd4         99     99     99     99
     99  ,physical pain is an excellent 
antidote for mental pain4 ,the hair     
shirt and the scourge were positive     
pleasures to the ascetic1 because they  
distracted his thoughts from hell-fire4 
99     99     99     99     99  ,the    
incivility of others is a frequent      
source of keen pain to sensitive        
dispositions4 ,socrates' advice was to  

look on an impolite person as on one    
deformed or repulsive in appearance2 to 
be borne with when necessary1 and fit to
 excite our pity rather than our anger4 
,when some one asked ,descartes how he  
met discourtesies he replied1 8,i try to
 live so high that they cannot reach    
me40 ,the impoliteness of small children
 does not hurt our feelings2 we should  
look on the uncivil generally with the  
same consciousness of our own           
superiority4         99     99     99   
99     99  ,grieve not at the           
ingratitude of others1 even of your     
children4 ,much that looks like         
ingratitude is only forgetfulness4      
,again1 what you think is a favor       
conferred1 others may regard as a right 
respected4 ,to some minds a sense of    
obligations received is really painful1 
and their ungrateful demeanor is an     
effort to escape this feeling4 ,perhaps 
you conferred the favor in a manner to  
induce such a feeling4 ,when ingratitude
 pains you1 overhaul your books and see 

if you find any debt of gratitude       
unpaid4         99     99     99     99 
99  ,do you seek consolation for the    
loss of a loved one8 ,call to mind1 not 
the pleasant hours you passed together1 
but the kind actions1 the proofs of     
affection1 you received from him4 ,thus 
his personality will be idealized1 and  
will become a sweet memory instead of a 
bitter regret4         99     99     99 
99     99  ,i have repeatedly noticed1  
in my own life and in others1 that the  
failure of a plan led to a success in   
another direction far greater than that 
anticipated from the original project4  
,two of the most eminent surgeons in the
 ,united ,states became physicians only 
in consequence of early failures in     
small business4 ,when misfortunes       
happen1 therefore1 they may be paving   
the way for great successes4 ,our       
failure may be due to our superiority4  
,milton failed as a teacher of small    
boys1 and ,dr4 ,marion ,sims as keeper  
of a country store4 ,the ,chipeways have

 a story of a man who could do no work1 
because he was so strong that he broke  
every tool he took up4         99     99
     99     99     99  ,are you vexed by
 some persistent anxiety1 haunted by    
some ugly thought8 ,learn the secret1   
that the only way to stop thinking of   
anything is to think of something else4 
,you cannot banish care by an effort of 
the will2 but you can drive it away by  
changing the associations of your ideas1
 by engaging in some occupation which   
demands your constant and close         
attention4         99     99     99     
99     99  ,always keep in mind the     
uselessness of contending with the      
inflexible and inevitable processes of  
nature2 but never let them become your  
masters when you can make them your     
servants4         99     99     99      
99     99  ,resignation is the more of a
 virtue the less it is exercised4 ,a    
healthy tree bends before the blast1 but
 straightens itself the moment the wind 
lulls4 ,resignation to evils that can be

 avoided is indolence or apathy4        
99     99     99     99     99  ,when   
the world seems a desert to you and life
 a blank1 reflect whether you have not  
had just such feelings before1 and      
overlived them to enjoy happy days and  
smiling seasons4         99     99      
99     99     99  ,seek sympathy for    
your losses from a woman1 for your      
failures from a man4 ,a woman will not  
understand why you tried1 if you failed4
         99     99     99     99     99 
,half of happiness is the recognition   
that we are happy2 and half of misery is
 the forgetting how many causes of      
happiness we have4         99     99    
99     99     99  ,be sure you are more 
doleful than you need be4 ,there is no  
liar like low spirits4 ,melancholy is a 
sort of mental stagnation2 and stagnant 
pools are soon filled with foul growths4
         99     99     99     99     99 
,you there1 you on the verge of despair1
 sit down1 take a pen1 and write me off 
a list of your sorrows and misfortunes2 

and follow it with a faithful inventory 
of what you have left on the side of    
possible happiness1 your faculties1 your
 possessions1 your friends and          
relatives1 your acquirements1 your      
tastes1 your healthful activities1 your 
probability of life1 your reasonable    
expectations1 not forgetting your duties
 to others and the gratification their  
fulfillment will give4 ,then ,i am ready
 to adjust the account4         99      
99     99     99     99  ,plato says    
that nothing in human life is worth much
 trouble2 certainly many things give us 
more trouble than they are worth4       
99     99     99     99     99  ,how    
small is your grief if you measure it by
 the standards of the universe6 ,look up
 at the calm and silent stars2 they are 
billions of miles away4 ,notice that    
piece of sandstone2 fifty million years 
have passed since the primeval tide     
washed its grains together4 ,is there   
not something in such thoughts that     
makes you a little ashamed of the       

preoccupation of your mind with its     
petty present cares8         99     99  
99     99     99  ,do you reflect       
sometimes that you are but one of       
fifteen hundred millions of human       
beings1 fifty millions of whom die every
 year8 ,is it worth while passing your  
invisibly small share of life in        
worrying about trifles8         99      
99     99     99     99  ,the only      
malady all covet is the only one which  
is absolutely fatal1old age4         99 
99     99     99     99  ,death is the  
most and the least feared of any event4 
,seven of my most intimate friends      
committed suicide for various reasons1  
all good enough in their opinions4 8,no 
passion is so weak10 remarks ,bacon1    
8but that a little pushed it will master
 the fear of death40         99     99  
99     99     99  ,the visits of death  
seem always inopportune4 ,dickens tells 
of a visit he paid to an ,old ,man's    
,home4 ,he found that1 in the opinion of
 the inmates1 every old man died        

prematurely4 ,they invariably said1 8,he
 brought it on hisself40         99     
99     99     99     99  ,he who is     
haunted by the dread of dying makes     
himself miserable for fear he cannot    
make himself miserable longer4          
99     99     99     99     99  ,when   
death is natural1 that is1 in extreme   
old age1 it is neither feared nor felt4 
,that it is so little a thing when      
natural1 suggests that at all times we  
may deem it too great4         99     99
     99     99     99  ,if we understood
 ,death1 we should no longer care for   
,life4     ,,ii4 ,the ,inseparable      
,connection of ,pleasure and ,pain4     
,the hard and strange lesson that ,i    
would teach in this chapter is1 that    
dreams of unalloyed bliss are not merely
 fanciful1 they are impossible of       
realization under any known conditions  
of life2 that pleasure requires pain1   
joy demands sorrow1 as the very         
condition of its existence2 and that    
these pairs are inseparable twins1 the  

presence of one being bound up in that  
of the other4  ,i here promulgate no new
 discovery in the science of mind1      
though it has been much overlooked by   
physiologists1 and quite put one side by
 sanguine optimists in their rosy       
paintings of the future perfectibility  
and universal happiness of the human    
race4 ,more than two thousand years ago 
,socrates dwelt upon this same uncanny  
blending of contraries4 ,the jailer1 as 
we are told in the 8,phdo10 of ,plato1  
removed the galling iron fetters from   
the philosopher's ankles shortly before 
the cup of hemlock was handed him2 and  
in this brief interval his friends      
gathered around him for the last        
farewell4       8,and ,socrates1 sitting
 on the side of the bed1 bent his leg   
and rubbed it with his hand1 and in     
doing so said1',how      strange a      
thing1 my friends1 is that which is     
called      ,pleasure6 and how oddly it 
is connected with what is called        
,pain6 ,pleasure and ,pain do not come  

to man together2 but if      a person   
runs after the one and catches it1 he   
almost      immediately catches the     
other too1 as if they were fastened     
together at one end4 ,i think if sop had
 noticed this he      would have        
compiled a fable to this effect3 ,that  
the gods      tried to reconcile these  
two opposites1 and not being able       
to do this1 fastened their extremities  
together so that when      you take hold
 of one it pulls after it the other4    
,and so it      happens to me now2 there
 was pain in my leg when the chain      
bound it1 and now comes pleasure        
following the pain4'0  ,a law of        
physiology1 a law of the whole universe1
 underlies these homely reflections of  
the ancient ,greek4  ,on the one side1  
pleasure and pain are states of feeling 
totally opposed to each other both in   
sensation and in physical effect1       
pleasure being concomitant with an      
increase1 pain with a decrease1 of the  
vital functions2 and yet1 on the other1 

there is a unity1 or1 at any rate1 a    
close analogy of action1 under these    
contrary conditions of mental life4     
,each is a stimulus to new forms of     
mental change and biotic motion1 though 
in the one instance the tendency of the 
new activity is toward a higher         
concentration of the individual life1   
and1 in the other1 toward its diminution
 or its disaggregation into other and   
lower forms4  ,a feeling of pleasure is 
an exaltation of sensation in some      
special set of nerves4 ,these are       
stimulated to an unwonted exercise of   
their functions2 but they can provide   
this disproportionate energy only by    
drafts on the general resources of the  
nervous system2 and this must be paid   
back through exhaustion1 fatigue1 or1   
perhaps1 actual pain4  ,a sensation of  
pain also demands for its presence      
special and unusual conditions of       
nervous activity1 which also result in  
exhaustion of the powers of sensation1  
but1 unfortunately1 much later than in  

conditions of pleasure4 ,pain seems in  
some sort more our natural element1 for 
we can bear it much longer than pleasure
 in equal degree4 ,generalizing on this 
fact1 ,schopenhauer reached the dismal  
conclusion8,the essential elements of   
all ,life are pain and sorrow40  ,the   
mere cessation of pain is in itself a   
pleasure of considerable degree1 as in  
the case of ,socrates relieved from the 
chafing of his irons2 indeed1 probably  
some of the intensest moments of delight
 are those experienced on a sudden      
relief from acute suffering1 or during  
the reaction from long privations4  ,it 
may not be quite correct to say that all
 pleasurable sensations are immediately 
derived from or directly lead to others 
of a painful character4 ,there are some 
belonging to the organic life1 such as  
the satisfaction of the desire for food 
or for muscular exercise1 in which mere 
repose or remission is enough to repay  
the nervous drafts4 ,but how close these
 are to pain is visible from the        

acuteness of the pangs of hunger1 or the
 painfulness of prolonged positions of  
restraint4  ,even exalted esthetic and  
intellectual pleasures1 which seem to   
leave no sting behind and to require no 
goad for their advance1 constantly make 
unfelt though heavy drafts on the       
nervous centres1 the results of which1  
under the various forms of cerebral and 
spinal exhaustion and degeneration1     
physicians are obliged to take          
cognizance of only too often4  ,so close
 is the analogy between the two         
antagonistic sensations1 that the one   
becomes merged into the other without   
our being able to mark the dividing line
 between them4 ,a moderate pain may by  
its active diffusion actually bring a   
surplus of pleasure1 as ,professor ,bain
 has remarked2 and that an acute        
sensation of pleasure may pass into one 
of pain is matter of common observation4
 ,thus1 ,pain is born of ,pleasure1     
,pleasure of ,pain2 and memory and      
association have a tendency to diminish 

the extremes of each by recalling to the
 mind the sources from which it sprang4 
,some physiologists1 therefore1 refuse  
to discriminate between such inseparable
 feelings1 and prefer to regard them    
both as manifestations of the same1     
calling it the 8,pleasure-,pain         
sensation40  ,in all these respects what
 is true of these sensations also holds 
good of their analogues in the realm of 
emotions1 as joy and sorrow1 mirth and  
sadness1 hope and fear1 and the like4   
,each of these exercises1 and by        
exercising exhausts1 some fibres of the 
nervous system1 and thus tends to       
develop its contrary4  ,the general law 
which1 as far as it goes1 explains these
 facts is that of the alternation or    
periodicity of the manifestations of    
force4 ,this is the fundamental law of  
the ,universe1 beyond which no analysis 
has proceeded4 ,force1 or ,power1 or    
,energy1 wherever we discern it and     
under every one of its exhibitions1     
expresses itself in undulatory or       

rhythmical movements1 pulsations of the 
primal potency1 vibrations of the       
central harmony1 of the universe4 ,in   
the rise and fall of sensation and      
emotion the sequences of height and     
depth are as closely related as are the 
proportions of the crest and trough in  
the waves of the ocean1 or those of the 
vibration of the strings of a musical   
instrument4  ,such considerations as    
these1 drawn from the unalterable laws  
of nature and life1 show how short is   
the sight of those who look upon        
happiness as the uninterrupted          
continuance of pleasurable sensations1  
or would seek it in a ceaseless round of
 gayety4 ,far clearer was the vision of 
,pindar when he exclaimed1 with the     
inspiration of a poet18,beneath every   
true pleasure hides the sense of a past 
pain40 ,the dark background of sorrow   
can alone give full relief to the bright
 figure of joy4 ,grief is a part of     
gladness1 and that life is not happy    
which has no unhappiness4 ,so ,browning1

 with characteristic insight and        
strength1 puts in the mouth of one of   
his intensest characters18,naught is    
lacking to complete our bliss1 but woe40
  ,these are not mere paradoxes and     
literary refinements on scientific      
facts4 ,all who have entered            
sympathetically into the deep and tender
 emotions of the human heart have felt  
and seen this mysterious and inseparable
 connection4 ,it is so beautifully set  
forth in reference to one of the saddest
 griefs of life by ,leigh ,hunt1 that ,i
 must quote his words4 ,they are in his 
essay on the 8,deaths of ,little        
,children40       8,pain softens into   
pleasure as the darker hue of the       
rainbow      melts into the brighter4'''
 ,made as we are1 there are certain     
pains without which it would be         
difficult to conceive      certain great
 and overbalancing pleasures4 ,we may   
conceive      it possible for beings to 
be made entirely happy2 but in our      
composition1 something of pain seems to 

be a necessary      ingredient in order 
that the materials may turn to as fine  
an account as possible4 ,the loss of    
children seems to be one      of those  
necessary bitters thrown into the cup of
 humanity4      ,if none at all ever    
took place1 we should regard every      
little child as a man or a woman        
secured2 and it will easily      be     
conceived what a world of endearing     
cares and hopes this      security would
 endanger4 ,the very idea of infancy    
would lose      continuity with us4     
,girls and boys would be future men and 
women1 not present children4 ,they would
 have attained their      full growth in
 our imaginations1 and might as well    
have been      men and women at once4   
,on the other hand1 those who have      
lost an infant are never1 as it were1   
without an infant      child4 ,they are 
the only persons who1 in one sense1     
retain      it always2 and they furnish 
their neighbors with the same      idea4
 ,the other children grow up to manhood 

or to womanhood      and suffer all the 
changes of mortality4 ,this one alone is
      rendered an immortal child4 ,death
 has arrested it with his      kindly   
harshness1 and blessed it into an       
eternal image of      youth and         
innocence4       8,of such as these are 
the pleasantest shapes that visit our   
fancy and our hopes2 they are the       
ever-smiling emblems of      joy2 the   
prettiest pages that wait upon          
imagination2 lastly1      ',of these are
 the ,kingdom of ,heaven4'0  ,something 
akin to the sweetness of these touching 
reflections is found in ,sir ,richard   
,steele's essay on 8,the ,death of      
,friends10 whose stately and gracious   
style seems ever treading a minuet at   
the court of good ,queen ,anne3         
8,when we are advanced in years1 there  
is not a more pleasing                  
entertainment than to recollect the many
 we have parted with      that have been
 dear to us4''' ,it is necessary to     
revive the      old places of grief in  

our memory1 to lead the mind unto       
that sobriety of thought which poises   
the heart and makes it      beat with   
due time1 without being quickened by    
desire or      retarded by despair from 
its proper and equal motion40  ,thus it 
is that sadness is ofttimes a necessary 
and the best preparative for gladness4  
,the blacker the shadow1 the brighter is
 the light that casts it4 ,in all       
pleasurable feelings there must be the  
alternations from exercise to remission 
and repose2 and in proportion as such   
feelings are keen1 will pain take the   
place of simple exhaustion4 ,when the   
waves of emotion are but ripples on the 
surface of life1 stirred by the zephyrs 
of light desires1 the remission will be 
but a passing sense of fatigue2 but when
 the sensitive heart is shaken to its   
depths by the mighty winds of passion1  
then the reaction will be not less      
profound1 and the moments of wild joy   
will be repaid to the uttermost by      
periods of dejection and despair4 ,in   

such temperaments there is danger of the
 morbid persistence of the period of    
depression1 and ready recourse must be  
had to diversion and occupation to avoid
 this considerable peril4  ,there is a  
singular but comforting contrast in the 
influence of time on pleasure and pain  
and the mental states which correspond  
to them4  ,through repetition and       
habitual exercise we may become         
passionately fond of what at first was  
painful or disgusting4 ,witness the use 
of tobacco and all other so-called      
8acquired tastes40 ,the physician       
becomes enamored of the studies of the  
hospital ward and the dissecting room2  
persons who are at first sight repulsive
 become tolerable and then              
companionable2 studies which we take up 
with dislike later on fascinate us4     
,how different with pleasures6 ,their   
tendency is not upward but downward1    
gravitating ever toward the lower and   
painful strata of sensation4 ,those     
built on a foundation of previous pain  

alone escape a merely evanescent        
existence4 ,how quickly facile loves are
 sated6 ,ennui arrives never earlier    
than when enjoyment is gratuitous4 ,the 
law1 alas1 holds good even for our      
dearest joys2 as ,mrs4 ,browning wrote3 
8,entertain   ,your best and gladdest   
thoughts but long enough1   ,and they   
will all prove sad enough to sting40    
99     99     99     99     99  ,time1  
transmuter of all things1 turns delight 
into disgust1 and aversion into love1   
but his metamorphoses constantly warn us
 that permanence is related to          
painfulness and duration depends on     
endurance4         99     99     99     
99     99  ,pain is more natural to us  
than pleasure4 ,we bear it better4 ,bad 
fortune is easier sustained than good4  
,the hour of prosperity is more trying  
than that of adversity4 ,these are      
commonplaces1 and speak for the         
universal recognition of this feature of
 mind4         99     99     99     99  
99  ,our first language is wailing1 and 

our most hilarious laughter brings      
tears4         99     99     99     99  
99  ,do you say that had the ,creative  
,hand been yours1 pain would not have   
been in the world8 ,compel my belief in 
your words by seeing you relieve all    
pain now in your power to relieve4      
99     99     99     99     99  ,the    
abrupt ending of any deep emotion is    
unpleasant1 even though a sad one4 ,when
 we have been sailing in the clouds1 the
 descent to earth is always a shock4    
99     99     99     99     99  ,any    
action1 however trifling1 assumes an    
immeasurable significance when we know  
it is performed for the last time4 ,it  
evokes the idea of the ,irrevocable and 
the ,infinite1 of ,death and ,destiny4  
,our souls hear the distant dirge1      
,vale1 vale1 eternumque vale4         99
     99     99     99     99  ,we can   
always explain our merriment1 but often 
not our melancholy4 ,glee is concrete   
and affirmative2 dejection is vague and 
negative2 and the negative is unlimited4

         99     99     99     99     99 
,the drama of life is a tragedy1 for its
 last scene is always that of the death 
of the title-role4 ,we take the greatest
 interest in the spectacle1 but rarely  
care to remember the denouement4        
99     99     99     99     99  ,if you 
love life so much1 why complain of      
ennui8 ,there is nothing like it for    
lengthening the hours1 and thus giving  
you longer to live4         99     99   
99     99     99  ,the more pleasant the
 moments1 the swifter they fly4 ,perfect
 happiness would destroy ,time4         
99     99     99     99     99  ,many   
pleasures1 like ,barbary figs1 are      
gathered at the cost of bleeding        
fingers4     ,,iii4 ,the ,education of  
,suffering4   ,what is suffering8 ,what 
is sorrow8  ,nought but the wounds in   
our conflict with the imperfections and 
limitations of life1 with the elements  
of death and annihilation1 with the     
powers of falsehood and hatred4 ,the    
inappeasable thirst in the human heart  

for the fullness of existence1 for      
complete happiness1 could only be       
satisfied with all love and all truth1  
and we should need the term of all time 
in which to attain them4  ,pain and     
grief are1 therefore1 evident proofs of 
the capacity for broader conditions of  
being2 and at the same time they are the
 guides1 pointing out what to avoid and 
what to seek1 in order to attain this   
end of all desire4  ,this is true of all
 organic existence2 but man alone is    
capable of ,sorrow1 a passion allied to 
the most exalted moods of mind1         
presenting to it the image of infinity1 
defining and educating his desires by   
the clear exhibition of their painful   
limitations1 and thus revealing to his  
perceptions new though arduous paths1   
which will lead him to a loftier        
evolution and broader horizons4  ,he    
finds that sorrow is an initiation into 
the hidden mysteries of life4 ,through  
its draped portals he enters the ,temple
 of ,sadness1 there to learn 8the elder 

truths1 and the secrets that cannot be  
spoken40 ,he must be bathed in the      
fountain of tears and be branded with   
the blade of adversity before he is     
established in the novitiate of the     
order of ,our ,mother of ,sorrows4      
,once admitted to her chosen band1 he   
looks back without regret at his earlier
 and placid joys4 ,his sorrow lives on  
within him as a new and indestructible  
force of character1 expressing itself in
 added strength of will1 clearness of   
perception1 and breadth of sympathies4  
,it has imparted to life another        
meaning1 one more male and heroic1 and  
yet tender1 such as no pleasures can    
suggest or beget4 ,the years may be     
paler1 their flowers fewer1 their       
grave-mounds more numerously strewn     
across his pathway2 over them he steps  
with steady tread1 his eye fixed on the 
work which he has learned is for him to 
do1 asking neither about its rewards nor
 its results4  ,this is the spirit of   
those teachers and lovers of their kind1

 who have taken as their own the sorrows
 of the race2 it is the spirit of those 
martyrs to liberty who have fallen to   
free their country from the yoke of     
tyrants2 and of those sufferers for     
truth's sake who have been tortured and 
burned by the ,churches rather than live
 by lying recantations4  ,history       
constantly proves that the worthiest    
prizes of life1 its loftiest virtues1   
and its most ennobling ambitions1 are   
sold only at the price of suffering4    
,the great world-religions1 ,buddhism   
and ,christianity1 began with           
proclaiming this final fact of life2 and
 to its instinctive recognition by the  
experience of all mankind are due their 
conquests over the faiths which held out
 the allurements of material success and
 physical pleasure4 ,the spirit of      
,christianity is the spirit of sadness4 
,to it the house of mourning is ever    
better than the house of mirth4 ,the    
,cross is the symbol of suffering2 the  
steps are blood-stained that mount to   

,calvary2 anguish and death are at its  
summit2 for suffering and death are the 
signs1 the admonitions1 and the entrance
 to the ,infinite4  ,art acknowledges   
the same inspirations as its highest4   
,sad emotions attract most potently     
because they arise from the unplumbed   
depth of the soul1 and suggest its      
limitless dimensions4 ,they attest the  
words of the poet1 that 8,man's grief is
 but his grandeur in disguise40 ,there  
is always a strange attraction about    
scenes of suffering2 the appetite is    
always keen 8to sup full of horrors20   
our emotions are more profoundly stirred
 by the spectacle of pain and anguish   
than by that of any imaginable pleasure4
  ,therefore the works as well as the   
lives of great artists have been full of
 sadness4 ,the group of the ,laocoon    
struggling in the deadly coil of the    
serpent2 the agony of the crucifixion2  
the tragedies of love and jealousy and  
devotion1these have been the chosen     
themes of painters1 sculptors and       

dramatists2 chosen because they mark    
graphically the struggles of our common 
nature with its limits1 ennobled by its 
ambition to leap beyond them4  ,every   
soul knows1 unconsciously and           
instinctively1 that sorrow is the only  
teacher of what is most valuable in     
life4 ,it alone develops fortitude1 and 
therefore it commands the respect of    
all2 it alone teaches sympathy1 and     
therefore it enlists the admiration of  
all4 ,no character is ripe which has not
 crispened under its sharp breath2 none 
is of finest temper but those forged by 
its heavy blows4 ,the noblest lives are 
sad2 but those who have quaffed the     
severe joy of sorrow care little for the
 light froth of pleasure4  ,the quality 
of high energy is developed only by     
affliction4 ,wrestling with it1 the     
sinews of the mind are trained4 ,we must
 go forth and seek new supports in life1
 when we have lost those which we loved 
and depended upon4 ,by such an effort1  
we reconcile ourselves to the loss1 gain

 a victory over fate1 strengthen our    
minds1 and reach an air of wider        
freedom4 ,the blast may beat at the     
gate1 but all is quiet within4 ,there is
 a habit of sadness which is not gloomy1
 which may share and admire the delights
 of life1 but which is ever ready to    
meet the storms of misfortune with      
serenity and fortitude4 ,such a habit of
 mind lifts one above the threats and   
disturbances of the ceaseless struggle  
for existence into the companionship of 
ideas and powers which the poet rightly 
calls celestial3      8,wer nicht sein  
,brod mit ,thrnen ass1    ,wer nicht die
 kummervollen ,nchte      ,auf seinem   
,lager weinend sass1    ,der kennt euch 
nicht1 ihr himmlischen ,mchte40  ,there 
is a ministry of grief1 a compensation  
in calamity1 a remedial property in     
misfortune1 sweet uses in adversity1    
which need but to be recognized and     
cherished for the sting to be blunted1  
and what seems at first a grief without 
an element of alleviation1 to become in 

time the foundation of a higher         
happiness4 ,how often may one exclaim   
with ,cleopatra1 in the midst of her    
immeasurable losses3          8,my      
desolation1   ,does begin to make a     
better life40  ,we need occasionally    
some violent and painful shock to waken 
us from the lethargy of pleasant custom1
 to break the shackles of agreeable and 
enervating habit1 to tear us by the     
roots from the soil in which we lazily  
vegetate1 and transplant us into fresh  
and richer fields4 ,the beautiful       
elements in a noble character are woven 
together by the experience of           
afflictions1 as the pearls which form   
the design of a brooch are held in place
 by the thread of iron on which they are
 strung4  ,the affections which are deep
 and pure leave behind them when they   
are severed by fate a happiness which is
 comparable to that of their enjoyment4 
,our sorrow for such is accompanied with
 an inexpressible sense of consolation1 
the firm and sweet assurance8',tis      

better to have loved and lost1 than     
never to have loved at all40  ,this     
compensation flows1 from the nature of  
affection itself1 because it is         
essentially unselfish1 and ever seeking 
objects outside the circle of egoistic  
instincts4 ,it is ,love that teaches us 
that ,joy and ,sorrow are twins2 and at 
the same time sharply defines what are  
the true objects of affection4 ,its     
sweet waters pour inexhaustible streams 
of consolation for the wounds of ,fate1 
but not for those of ,fortune4 ,for the 
loss of money or rank or other mere     
externality it offers no such           
assuagement1 for it deems all such      
losses beneath its sovereign notice4    
,the solace for these must be sought in 
fortitude and courage and resignation4  
,only of the loss of such lower means of
 happiness as these is the saying of the
 poet true1 that 8,a sorrow's crown of  
sorrows is remembering happier things40 
,rather let us say1 the only sorrows we 
should not be ashamed of1 are those     

which turn into joy4 ,the griefs that   
embitter and harden1 follow loves that  
are lowering4  ,noble sorrow is the     
teacher of sympathy4 ,the sense or the  
memory of our own pain awakens the      
desire to relieve the pain of others4   
,compassion and ,pity are the offspring 
of grief4 ,it also teaches tolerance1   
charity for the imperfections of others1
 and a knowledge of the limitations and 
deficiencies of our common nature1      
without which knowledge the successful  
endeavor for any of the higher aims of  
existence is not possible4 ,the sense of
 physical suffering has been the guiding
 principle in the evolution of organic  
forms from the monad up to man4 ,his    
future and higher evolution1 that of his
 spirit-powers1 will come from his      
mental suffering and the lessons he will
 draw from it4         99     99     99 
99     99  ,thus1 at the end of our wide
 wandering in pursuit of ,happiness1 we 
look back and see that it is absent from
 nothing in life1 not even from pain and

 sorrow2 nay1 that when all else has    
gone1 when youth and health and fortune 
and love have left us1 when we look     
forward despairingly to nought but      
loneliness and suffering1 our very      
despair may prove to be divine1         
8begotten by the finite upon the        
infinite10 and from its depths we may   
draw a rapture unknown to common        
pleasures1 and taste the sweet waters of
 a bliss which is celestial4         99 
99     99     99     99  ,who would wish
 to escape suffering himself1 when      
suffering makes up so large a part of   
the experiences of his fellow men8 ,who 
would seek by any base flight to avoid  
,sorrow1 when ,sorrow alone can teach   
him the highest meaning of ,life8       
99     99     99     99     99  ,history
 is ever ready to point out how nations 
have been benefited by calamities1 and  
churches by persecutions4 ,why not      
believe that the same rule holds good in
 our own lives8         99     99     99
     99     99  ,think what we should   

miss if all went smoothly with us6      
,without pain1 we should not know pity2 
without danger1 we should not develop   
courage2 without receiving injuries1 no 
chance to show forgiveness2 without     
affliction1 no opportunity for          
fortitude2 without ingratitude1 no means
 of proving disinterestedness2 without  
injustice1 no occasion for forbearance2 
without violence1 no training in        
self-control4 ,really1 it seems that to 
encounter misfortunes must be the finest
 fortune in life6         99     99     
99     99     99  ,the surgeon restores 
a stiffened joint or an atrophied muscle
 by painful manipulations4 ,nothing but 
painful experiences will restore a      
sluggish mind to activity and enjoyment4
         99     99     99     99     99 
,to forget even for a short time those  
we have loved and lost seems a lack of  
fealty to them2 but if their influence  
is ever present with us to our good1 our
 joy is a worthier memorial to them than
 would be endless repining4         99  

99     99     99     99  ,the memory of 
a great sorrow obliterates the slight   
asperities of daily life4         99    
99     99     99     99  ,the mingling  
of tears is a transfusion of spirit4 ,a 
sorrow in common is the strongest of    
covenants4         99     99     99     
99     99  ,the only complete           
satisfaction of the sense of living is  
its sacrifice4         99     99     99 
99     99  ,the sweetest joys are       
consoled sorrows4       ,,index4        
,abderrhaman1 ,sultan1 #bg4             
,adversity1 consolations of1 #bec4      
,advice1 slight value of1 #ahh2         
effect of1 #aic4    ,afflictions1       
consolations of1 #bdh4    ,age and youth
 compared1 #cd1 #bbe2     not synonymous
 with wisdom1 #ce2     sorrows of1 #gf4 
,angelo1 ,michael1 #gh1 #agg1 #bce1     
#bdf4    ,anger1 destructive to         
happiness1 #adg4    ,anthropology1 its  
aim1 #ed4    ,apathy1 as a calmative1   
#adf4    ,architecture1 the best1 #hf4  
,argument never convinces1 #ahh4        

,aristotle1 quoted1 #aj1 #aa1 #ac1 #ag1 
#afg1 #bbb4    ,art of happiness1 the1  
#i1 #ed2     of pleasure1 #ch2     the  
aim of1 #adi2     inspirations of1 #aed4
    ,asceticism1 the blunders of1 #bd1  
#abh4    ,association required1 #baf4   
,bacon1 ,lord1 quoted1 #ea1 #he1 #ajh1  
#ade1 #bag1 #bba1 #bcd1 #bfa4    ,bain1 
,a41 quoted1 #da1 #adh1 #bjf1 #baa4     
,bentham1 ,j41 quoted1 #aj1 #bg4        
,beauty1 the power of1 #fg2     the     
ideal of1 #fh2     results of1 #fi2     
the burden of1 #bcf4    ,benevolent     
emotions1 pleasures of1 #bac4           
,berkeley1 ,bishop1 quoted1 #abf4       
8,blues10 how to relieve1 #gd4          
,books1 what kind to read1 #afj4        
,brillat-,savarin1 quoted1 #acc4        
,bronte1 ,charlotte1 #ahi4    ,browning1
 ,robert1 quoted1 #df1 #bfg2     ,mrs41 
quoted1 #bgj4    ,bruno1 ,giordano1     
quoted1 #aga1 #agc4    ,buddha1 words   
of1 #ba1 #fa4    ,buddhism1 aspirations 
of1 #ba2     advice of1 #adc1 #bgd4     
,burke1 quoted1 #bae4    ,business      

principles1 how studied1 #db2           
precepts1 #abd1 #bag4     ,calculus of  
probabilities1 the1 #ic1 #aje4          
,chagrin1 the feeling of1 #aic4         
,chamfort1 quoted1 #bac4    ,chance1 the
 laws of1 #ib2     the logic of1 #id2   
the slaves of1 #ajc4    ,chaucer1       
quoted1 #beb4    ,cheerfulness1 how     
cultivated1 #gb4    ,chief end of man1  
the1 #age1 #bab4    ,child1 the mind of 
a1 #gi4    ,chinese proverb1 a1 #hj4    
,christianity1 influence on position of 
woman1 #ca2     spirit of1 #bb1 #bge2   
aim of1 #agh4    ,christian fatalism1   
#adc2     doctrines1 #agb1 #agc4        
,church of the future1 the1 #agi1 #bcb4 
,civility1 its value1 #ajg1 #bbc4       
,civilization1 does not increase        
pleasure1 #bh2     motive of higher1    
#bi4    ,climate1 its influence1 #hh-ij4
    ,clothing1 purposes of1 #ha-hc4     
,coleridge1 ,hartley1 #aje2     ,s4 ,t41
 #gj4    ,colonna1 ,vittoria1 #gh1 #bce4
    ,colors1 their effect1 #hc1 #ij4    
,common-places admired1 #aib4           

,comradeship1 explained1 #bcj4          
,confidence1 delights of1 #bah4         
,confucius1 quoted1 #ajj4    ,congenital
 traits1 #ei4    ,conscience1 what it   
is1 #bji4    ,consolations of           
affliction1 #bdh4    ,contentment1      
falsity of1 #dj2     not happiness1 #bb1
 #aaf4    ,conversation1 rules for1     
#bbc4    ,cookery1 ,french1 #acf4       
,correspondence as an art1 #afd4        
,cosiness1 the delights of1 #hf4        
,country1 the love of1 #hc1 #ij4        
,courage1 the value of1 #adf4           
,cowley1 ,a41 quoted1 #hd4              
,criminals1 psychology of1 #bji4        
,cromwell1 anecdote of1 #aib4           
,culture1 the true end of1 #dj4         
,d',alembert1 quoted1 #df4    ,damocles1
 story of1 #aif4    ,dante1 quoted1     
#bdg4    ,death1 reflections on1 #bfa1  
#bfb4    ,decalogue1 the1 discussed1    
#bjh4    ,decision of character1 #ahh4  
,demonic force1 the1 #ajg4              
,depression1 fits of1 how cured1 #ge1   
#bed4    ,descartes1 quoted1 #afh4      

,despair1 how avoided1 #bfj4            
,despine1 ,dr41 quoted1 #bjg4           
,despondency1 remedies for1 #gd1 #ge1   
#bed4    ,destiny1 the rule of1 #ajb4   
,diary1 benefit of keeping1 #afe4       
,dinner1 a well-served1 #ace4           
,disraeli1 quoted1 #afa4    ,divorce    
discussed1 #bdc4    ,dogmatic doctrines 
considered1 #agj1 #agh4    ,dress1 the  
philosophy of1 #hb1 #ia4    ,dualism1 of
 morals1 the1 #bji4    ,duty as related 
to happiness1 #bjf1 #bjg1 #bae2     the 
sense of1 #bji4     ,eating as an art1  
#acf4    ,economy1 its uses1 #abb4      
,education1 of woman1 #cc1 #bjj2        
should be free1 #aii2     the true      
moral1 #bjd1 #bje1 #bab4    ,egotism1   
not individuality1 #aid4    ,emerson1   
,r4 ,w41 #ahb4    ,emotions1 pleasures  
from1 #adb4    ,energy1 excessive1 #aac2
     developed by affliction1 #bgf4     
,ennui1 analysis of1 #dd2     good in1  
#bgb4    ,epictetus1 quoted1 #ai1 #be1  
#ci4    ,epicurus1 quoted1 #bjf4        
,error more agreeable than truth1 #ef1  

#afg4    8,essay on ,man10 ,pope's1 #ed4
    ,essenes1 the ancient1 #bdd4        
,esthetic emotions1 the1 #adi4          
,ethics dissevered from happiness1 #bjf4
    ,eudmonics1 #aa4    ,evidence1 the  
study of1 #dc4    ,evolution1 the secret
 of1 #bj2     strange law of1 #afi4     
,executive ability1 what it is1 #db4    
,faith1 abuse of1 #agd4    ,fame1 a     
doubtful pleasure1 #afh4    ,family     
traits1 #fj2     love of the1 #bdd4     
,fear1 prevention of1 #ci2              
definition of1 #adb1 #ade2     avoidance
 of1 #ade4    ,fellowships1 what they   
are1 #bbh4    ,fichte1 quoted1 #ag1 #gg4
    ,ficinus1 ,m41 quoted1 #ada4        
,fifine at the fair1 #df4    ,fine arts1
 pleasures from1 #aea4    ,fixed        
opinions1 folly of1 #ahg4               
,fontenelle1 quoted1 #gh4               
,food-taking1 as a rite1 #acd4    ,fox1 
,george1 #cb1 #bcb4    ,foster1 ,john1  
quoted1 #ahi4    ,friendship explained1 
#bcb2     rules for1 #bcc2     of men   
and women1 #bce4    ,frivolity of old   

men1 #hj2     its usefulness1 #bbe4     
,fuller1 ,thomas1 quoted1 #aae1 #aca4   
,furniture1 its place in life1 #hc4     
,gambler1 the guileless1 #ig4           
,gamblers1 superstitions of1 #ih2       
true spirit of1 #ajf4    ,games1        
pleasures of1 #aec4    ,gibbon1 quoted1 
#bg1 #abh4    ,goethe1 quoted1 #cd1     
#ajb1 #ajg1 #aea1 #bbj1 #bgf4    ,good  
taste1 what it is1 #aeb4    ,good and   
evil1 how to distinguish1 #bac4         
,government1 the use of1 #aih2          
theories of1 #aii2     aim of1 #bjd4    
,grief1 inconsistencies of1 #beb4       
,habit1 its tyrannical power1 #dh4      
,halevy1 quoted1 #abi4    ,hamilton1    
,sir ,william1 #eg4    ,happiness1 as   
the aim of life1 #i2     definitions of1
 #ae1 #gg1 #aje1 #aji1 #afg1 #afh2      
the distribution of1 #bf2     in        
relation to health1 #fe2     in relation
 to beauty1 #fi2     washwoman's ideal  
of1 #aji2     and success1 #aaf2     how
 related to riches1 #abe2     complete1 
not attainable1 #adc2     whence        

derived1 #aie2     two theories of1     
#aif2     independent of morality1 #bjf4
    ,hatred1 as an emotion1 #adh4       
,hazlitt1 ,wm41 quoted1 #aac4    ,health
 in relation to happiness1 #fe4         
,hearing1 the pleasures of1 #acg4       
,hedonism1 #aa4    ,herbert of          
,cherbury1 quoted1 #adh4    ,herder1    
quoted1 #hh1 #aaj4    ,heredity1 the    
laws of1 #ei4    ,hobbes1 quoted1 #afb4 
,holland1 ,sir ,henry1 #afa4    ,home1  
what makes a1 #hc2     the love of1 #hg4
    ,homesickness1 #hg4    ,hope1       
definition of1 #adb1 #ade2     in       
disease1 #gc4    ,house1 building a1    
#he4    ,humanity1 the ideal of1 #agj4  
,humboldt1 ,w4 ,von1 quoted1 #cd1 #bce1 
#bdd4    ,hume1 quoted1 #af1 #bf4       
,hunt1 ,l41 quoted1 #bfh4    ,hygiene1  
science of1 #fe4     ,ibsen's drama1    
#fc4    ,ideal and real1 relations of1  
#ec2     attraction of1 #fg2     aim of 
art1 #agf2     ideal truth1 #agg2     of
 humanity1 #agj4    ,ignorance1 the     
bliss of1 #ef4    ,imagination1 the1 its

 cultivation1 #adi4    ,immortality of  
the soul1 #agd1 #agi4    ,incivility1   
how to be received1 #beg4               
,incompatible desires1 #add1 #bej4      
,inconsistencies of grief1 #beb4        
,individual1 the true aim of1 #ahc4     
,individuality1 cultivation of1 #aha2   
traits of1 #aid4    ,ingratitude1 how to
 regard1 #beh4    ,insincerity has no   
limit1 #bag4    ,insurance1 value of1   
#aja4    ,intellect1 pleasures derived  
from1 #aef2     why cold1 #afg4         
,intense application1 danger of1 #aac4  
,johnson1 ,dr41 quoted1 #bb1 #bf1 #df1  
#fe1 #aaj1 #ahd1 #bcd1 #bda4    ,joy1 a 
cry of nature1 #bj2     and sorrow are  
twins1 #bgg4     ,kant1 quoted1 #af1    
#be1 #ada1 #aie1 #bjf4    ,knowledge1   
the most useful1 #dj2     its relation  
to liberty1 #aii4     ,labor1 as a      
source of pleasure1 #aaj2     unions1   
their weak points1 #bcj4    ,lamb1      
,chas41 quoted1 #afb4    ,lamps1 new for
 old1 #abd4    ,land1 ownership of1 #hd4
    ,leisure1 its real use1 #aag4       

,letter-writing1 #afd4    ,liberty1 the 
true1 #aig4    ,life1 meaning of1 #ag1  
#ef2     normal duration of1 #gf2       
love of1 #gg4    ,literary clubs1 #afc4 
,littr1 quoted1 #ci4    ,locke1 quoted1 
#af4    ,logic of chance1 the1 #id4     
,longevity1 how attained1 #gf4    ,love1
 of neighbor1 #ah2     the emotion of1  
#fg1 #bci2     of money1 #abg2     and  
marriage1 #bch1 #bdf1 #bdg4             
,love-feasts1 #acd4    ,luck and its    
laws1 #ib-if2     value of1 #ajf4       
,making a living considered1 #aad4      
,mal des montagnes1 the1 #hi4           
,malaise1 the seat of1 #gb4    ,malloch1
 quoted1 #bbc4    ,man1 the science of1 
#ed2     in art and science1 #aej2      
evolution of1 #afi2     chief end of1   
#age1 #bab2     very human1 #bbh4       
,many-sidedness of character1 #aij4     
,marriage1 effect on woman1 #cb2        
various forms of1 #bdj2     ,french     
system of1 #bdb2     unhappiness in1    
#bdc4    ,meditation as a pleasure1     
#afb4    ,melancholy1 causes of1 #bgb4  

,men who outlive themselves1 #gg4       
,mill1 ,j4 ,s41 quoted1 #cb1 #aeh1 #bdd4
    ,milton1 ,j41 quoted1 #bdd4         
,minor arts1 the1 #aea4    ,mirabeau1   
quoted1 #aig4    ,misanthropy1 causes   
of1 #aid4    ,mission of the species1   
the1 #aia4    ,mitchell1 ,weir1 quoted1 
#hj4    ,moderation1 the rule of1 #abi4 
,money and how made1 #abb2     the love 
of1 #abg1 #bbf4    ,morality1 explained1
 #aie2     not identical with happiness1
 #bjf2     no general code of1 #bjg2    
motive in1 #bad4    ,moral life not the 
highest aim1 #age1 #bab2     sense1     
distinct from morality1 #bji2           
pleasures of the1 #bji4    ,motherhood1 
its attraction1 #bdj4    ,muscular      
sense1 the1 #acj4    ,music1 enjoyment  
of1 #acg4    ,mutuality of interests1   
#bbi4     ,nature1 is equitable1 #fb1   
#hj2     the charms of1 #ach2           
emotions excited by1 #aej2              
peculiarities of1 #aed1 #aee4           
,necessity and chance1 as arbiters of   
destiny1 #eh4    ,newton1 ,sir ,isaac1  

#aaf1 #ahd4    ,novalis1 quoted1 #acd1  
#agh4    ,novel reading as a narcotic1  
#afh4     ,obstinacy1 #ahg4             
,occupations of necessity and choice1   
#aji4    ,odors1 the power of1 #acb4    
,old age1 its false claims1 #cd1 #ce2   
how attainable1 #ge1 #gf2               
considered1 #gi2     coveted1 #bfa4     
,opinion1 its might1 #ahf4    ,ordinary 
people1 preferable1 #bbj4               
,over-conscientiousness1 #aad4          
,over-sensitiveness1 pains of1 #ahe4    
,pain1 profitless1 #ci2     relations to
 pleasure1 #af1 #ee1 #bfc1 #bff2     as 
an antidote1 #beg2     more natural than
 pleasure1 #bga4    ,paley1 quoted1 #bf4
    ,pascal1 quoted1 #aj1 #de1 #ic1     
#aji4    ,peace the reward of virtue1   
#bae4    ,penn1 ,william1 quoted1 #hh4  
,periodicity1 the law of1 #dh1 #bfg4    
,perseverance1 how useful1 #aaf1 #ahf4  
,personality1 the joy of1 #ahb4         
,personal liberty1 attacks on1 #aii4    
,philosophies1 the folly of1 #adb4      
,philosophy and ,happiness1 meanings of1

 #ed4    ,piety and morality1 #age2     
as the last passion1 #ahj4    ,pindar1  
quoted1 #bfg4    ,places1 love of1 #hg4 
,plato1 quoted1 #i1 #aj1 #ai1 #cd1 #bjc1
 #bdg1 #bfa1 #bfc4    ,platonic         
friendships1 #bce4    ,play1 measure of 
its value1 #aag4    ,pleasure1          
definitions of1 #ae1 #hj1 #bfd2     and 
pain1 how connected1 #af1 #ee1 #bfc1    
#bfe1 #bgg2     from reflection1 #afb4  
,pleasure-pain sensation1 the1 #bff4    
,pleasures1 relative value of1 #ba2     
sources of1 #bd4    ,plot-interest1 as a
 pleasure1 #aeb4    ,poetry1 pleasure of
 reading1 #afa2     of science1 #agg4   
,polygamy1 injurious results of1 #bda4  
,politeness1 its value1 #bbb4           
,politics1 why avoided in society1 #bbf4
    ,polycrates1 story of1 #ig4         
,pope1 quoted1 #ed4    ,poverty1 the    
worst of1 #abg4    ,prayer1 the         
universal1 #aah2     refreshes the mind1
 #ahj4    ,property1 as an incentive1   
#aah4    ,pursuit1 the emotions of1     
#aec2     of happiness1 explained1 #ed2 

conclusion of1 #bgh4    ,puzzles and    
riddles1 pleasure of1 #aeh4             
,quakers1 the1 #agf1 #agi1 #bcb4        
,quincy1 ,thomas de1 quoted1 #bja4      
,racial characteristics1 #fj4           
,rasselas1 quoted1 #ab1 #aaj4           
,reading1 as an enjoyment1 #aci2        
rules for1 #aei4    ,reason and         
religion1 #agg4    ,recamier1 ,madame1  
her friendship1 #bce4    ,recreations1  
the best1 #aae4    ,reflection1 pleasure
 from1 #afb4    ,religion1 happiness    
from1 #afi1 #agb2     unhappiness from1 
#aga1 #agc2     true spirit of1 #age2   
of the future1 #agf1 #agi1 #bcb2     why
 not mentioned in society1 #bbf4        
,remorse1 the pains of1 #adg4           
,reserve1 value of1 #ahi2     a help to 
reputation1 #bbf4    ,resignation1 the  
virtue of1 #bei4    ,respectability1 the
 revolt against1 #de1 #df4    ,revenge1 
as a pleasure1 #adh4    ,riches1        
effective and productive1 #abj2         
disappointments of1 #abf4    ,risk1 the 
emotions of1 #aec4    ,room1 the living1

 #hc4    ,rothschild1 ,baron1 opinion   
of1 #ii4    ,rousseau1 quoted1 #bh1 #hd4
    ,rules for happiness1 why studied1  
#ed4    ,ruskin1 ,j41 quoted1 #ahg4     
,schopenhauer1 ,a41 quoted1 #dd4        
,science1 the love of1 #aff2     the aim
 of1 #agf2     and religion1 #agg2      
of man1 the1 #ed1 #fh4    ,security1 how
 obtained1 #aif4    ,self-abnegation1   
#bd4    ,self-admiration1 #aia4         
,self-complacency1 #aib4    ,self1      
conception of1 #ag2     the lord of1    
#fa4    ,self-conceit corrected1 #ahf4  
,self-consciousness1 #ag1 #bj1 #eb4     
,self-control1 #bd4    ,self-distrust1  
appropriate1 #aid4    ,self-education1  
principles of1 #cf4                     
,self-publication1 #bbf4                
,self-realization1 #ag1 #ef4    ,self   
recognition1 #bjd4    ,self-revelation  
not self-publication1 #bbf4             
,self-reverence1 #ahi4                  
,self-sufficiency1 #dg4    ,senancour1  
de1 quoted1 #dc4    ,seneca1 quoted1    
#ai4    ,sensation the sense of         

existence1 #adj4    ,senses1 the        
pleasures of1 #abh4    ,sex1 origin of1 
#fj4    ,shakespeare1 quoted1 #ej1 #ea1 
#fb1 #ajj1 #ajc1 #aah1 #aba1 #abb1 #aeg1
     #bda1 #bgg4    ,sight1 the         
pleasures of1 #ach4    ,sincerity1      
importance of1 #ahi4    ,singularity1   
what it is1 #aib4    ,small-talk1 its   
value1 #bbd4    ,smell1 the pleasures   
of1 #acb4    ,smith1 ,adam1 quoted1     
#baj4    ,smith1 ,sydney1 quoted1 #ada1 
#bja4    ,social organization1 the1     
#aif4    ,socialists1 the dreams of1    
#aae1 #ahc4    ,society1 the basis of   
good1 #bai2     maxims for success in1  
#bbj2     the aim of1 #bbj2     the     
justice of1 #bbg4    ,socrates1 quoted1 
#ed1 #hf1 #bjh1 #bfc4    ,solitude1 its 
uses1 #bjd4    ,sophocles1 quoted1 #bad4
    ,sorrow1 as an educator1 #bgc1 #bgi1
 #bhj4    ,sorrows of age1 #gf4         
,spencer1 ,h41 quoted1 #aj1 #cf1 #bjb4  
,spinoza1 quoted1 #af1 #ag1 #aee4       
,state and individual1 the relations of1
 #dh4    ,steele1 quoted1 #aic1 #bfi4   

,success1 what it is1 #aaf2     from    
failure1 #bei4    ,suffering1 the       
education of1 #bgc4    ,suicide1 easy1  
#bfa4    ,sympathy1 whence to seek1     
#bcc1 #bcf1 #bfj4     ,table-talk1 rules
 for1 #ada4    ,talleyrand1 quoted1     
#bbc4    ,tasso1 quoted1 #gj4    ,taste1
 the pleasures of1 #acc-acg4    ,tears1 
their use1 #bea4    ,temperaments1 the  
four1 #ga4    ,tennyson1 quoted1 #bjb1  
#bgg1 #bgh4    ,thoreau1 ,h41 #ce1 #dj4 
,time1 its value1 #abd1 #adb2           
relation to happiness1 #bgb4            
,tobacco1 the pleasure of1 #acc4        
,tolerance of others1 #ahg2     of pain 
and sorrow1 #bed4    ,touch1 the        
pleasures of1 #aca4    ,truth1 the      
search for as a pleasure1 #aef1 #afe2   
the spirit of1 #aff2     alone gives    
happiness1 #bad2     ideal1 #agg2       
gives freedom1 #aii4     ,unhappiness1  
the removal of1 #bb1 #bdh2     as a     
habit1 #beb2     in marriage1 #bdc4     
,uniforms1 the value of1 #hb4           
,unknown1 the1 #ec4    ,urbanity1 value 

of1 #ef4     ,variety in dress1 #hb2    
to be sought1 #dg2     the rule of1     
#acj4    ,vauvenargues1 quoted1 #baa4   
,veracity a relative matter1 #aij4      
,virtue1 its relation to happiness1     
#bjf1 #baa2     and vices1 relations of1
 #bad4     ,waitz1 ,th41 quoted1 #bh1   
#cb4    ,war1 destructive to virtues1   
#bae4    ,ward1 ,l4 ,f41 quoted1 #aj4   
,wealth1 its meaning1 #aai4    ,weather1
 how it affects us1 #ha1 #hh4    ,white 
race1 higher sensation in1 #fc4         
,whitman1 ,walt41 quoted1 #gh1 #adj1    
#agi1 #ahb1 #aia1 #aid4    ,will1       
motives of the1 #af2    to strengthen1  
#bee4    ,william of ,normandy1 his wit1
 #ajj2     his birth1 #ajb4    ,woman1  
unfavorably placed for securing         
happiness1 #cj2     education of1 #cc1  
#bjj2     physical training of1 #ff2    
her clothing1 #hb1 #ia2     intellectual
 pleasures of1 #aeh2     lack of        
justice1 #cc1 #bje2     her attraction  
for man1 #bcg1 #bdj4    ,work1 measure  
of its value1 #aag2     its healthful   

action1 #bee4    ,world1 the1 as our    
country1 #ij4     ,xavier de ,maistre1  
#hc4     ,youth not the happiest period 
of life1 #cd1 #gf2     misanthropy of1  
#aid2     compared with age1 #gf1 #hj1  
#bbe4     ,zola1 ,e41 quoted1 #aji4     
,transcriber's ,note3  ,words and       
phrases in italics are surrounded by    
underscores1 like this4 ,dialect1       
obsolete and alternative spellings were 
left unchanged4 ,obvious printing       
errors1 such as backwards1 upside down1 
or partially printed letters1 were      
corrected4  ,the following items were   
changed3    sicle to sicle '''la maladie
 de la sicle'''   targe to target       
'''misses the target'''   ,,xvi4 to     
,,xvi ''',louis ,,xvi stops at'''       
brook to book '''the oldest             
prayer-book'''   ,sidney to ,sydney     
'''in the words of ,sydney ,smith'''    
,bront to ,bronte '''in ,charlotte      
,bronte's poem'''   that to than        
'''anguish than by that'''              
inmeasurable to immeasurable '''her     

immeasurable losses'''   ,shopenhauer to
 ,schopenhauer1 in the index