Library Edition
THE WIT AND HUMOR OF AMERICA
In Ten Volumes
VOL. IV
JOEL CHANDLER HARRIS
THE WIT AND HUMOR OF AMERICA
EDITED BY MARSHALL P. WILDER
Volume IV
Funk & Wagnalls Company
New York and London
Copyright MDCCCCVII, BOBBS-MERRILL COMPANY
Copyright MDCCCCXI, THE THWING COMPANY
CONTENTS
COMPLETE INDEX AT THE END OF VOLUME X.
THE BRIEFLESS BARRISTER
A Ballad
BY JOHN G. SAXE
In shabby habiliments drest;
His coat it was shockingly worn,
And the rust had invested his vest.
His linen and worsted were worse;
He had scarce a whole crown in his hat,
And not half a crown in his purse.
A cheerless and comfortless elf,
He sought for relief in a song,
Or complainingly talked to himself:—
I've never a client but grief:
The case is, I've no case at all,
And in brief, I've ne'er had a brief!
Expecting an 'opening' to find,
Where an honest young lawyer might gain
Some reward for toil of his mind.
Or lack an intelligent face,
That others have cases to plead,
While I have to plead for a case.
E'er hope for the smallest progression,—
The profession's already so full
Of lawyers so full of profession!"
His eye accidentally fell
On a very deep hole in the ground,
And he sighed to himself, "It is well!"
On the curbstone the space of a minute,
Then cried, "Here's an opening at last!"
And in less than a jiffy was in it!
('Twas the coroner bade them attend),
To the end that it might be determined
How the man had determined his end!
Quoth the foreman who sat on the corse.
"A lawyer? Alas!" said another,
"Undoubtedly died of remorse!"
An attorney well versed in the laws,
And as to the cause of his death,
'Twas no doubt for the want of a cause."
After solemnly weighing the matter,
That the lawyer was drownded, because
He could not keep his head above water!
THE TWO HUSBANDS
BY CAROLYN WELLS
Once on a Time there were Two Men, each of whom married the Woman of his Choice. One Man devoted all his Energies to Getting Rich.
He was so absorbed in Acquiring Wealth that he Worked Night and Day to Accomplish his End.
By this Means he lost his Health,
The Other Man made no Efforts to Earn Money, and after he had Spent his own and his Wife's Fortunes, Poverty Stared them in the Face.
Although his Wife had loved him Fondly, she could not Continue her affection toward One who could not Support her, so she left him and Returned to her Childhood's Home.
MORALS:
This Fable teaches that the Love of Money is the Root of All Evil, and that When Poverty Comes In At the Door, Loves Flies Out Of the Window.
THE STORY OF THE TWO FRIARS
BY EUGENE FIELD
It befell in the year 1662, in which same year were many witchcrafts and sorceries, such as never before had been seen and the like of which will never again, by grace of Heaven, afflict mankind—in this year it befell that the devil came upon earth to tempt an holy friar, named Friar Gonsol, being strictly minded to win that righteous vessel of piety unto his evil pleasance.
Now wit you well that this friar had grievously offended the devil, for of all men then on earth there was none more holier than he nor none surer to speak and to do sweet charity unto all his fellows in every place. Therefore it was that the devil was sore wroth at the Friar Gonsol, being mightily plagued not only by his teachings and his preachings, but also by the pious works which he continually did do. Right truly the devil knew that by no common temptations was this friar to be moved, for the which reason did the devil seek in dark and troublous cogitations to bethink him of some new instrument wherewith he might bedazzle the eyes and ensnare the understanding of the holy man. On a sudden it came unto the fiend that by no corporeal allurement would he be able to achieve his miserable end, for that by reason of an abstemious life and a frugal diet the Friar Gonsol had weaned his body from those frailties and lusts to which human flesh is by nature of the old Adam within it disposed, and by long-continued vigils and by earnest devotion and by godly contemplations and by divers proper studies had fixed his mind and his soul with exceeding steadfastness upon things unto his eternal spiritual welfare appertaining. Therefore it beliked the devil to devise and to compound a certain little booke of mighty curious craft, wherewith he might be like to please the Friar Gonsol and, in the end, to ensnare him in his impious toils. Now this was the way of the devil's thinking, to wit: This friar shall suspect no evil in the booke, since never before hath the devil tempted mankind with such an instrument, the common things wherewith the devil tempteth man being (as all histories show and all theologies teach) fruit and women and other like things pleasing to the gross and perishable senses. Therefore, argueth the devil, when I shall tempt this friar with a booke he shall be taken off his guard and shall not know it to be a temptation. And thereat was the devil exceeding merry and he did laugh full merrily.
Now presently came this thing of evil unto the friar in the guise of another friar and made a proper low obeisance unto the same. But the Friar Gonsol was not blinded to the craft of the devil, for from under the cloak and hood that he wore there did issue the smell of sulphur and of brimstone which alone the devil hath.
"Beshrew me," quoth the Friar Gonsol, "if the odour in my nostrils be spikenard and not the fumes of the bottomless pit!"
"Nay, sweet friar," spake the devil full courteously, "the fragrance thou perceivest is of frankincense and myrrh, for I am of holy orders and I have brought thee a righteous booke, delectable to look upon and profitable unto the reading."
Then were the eyes of that Friar Gonsol full of bright sparklings and his heart rejoiced with exceeding joy, for he did set most store, next to his spiritual welfare, by bookes wherein was food to his beneficial devouring.
"I do require thee," quoth the friar, "to shew me that booke that I may know the name thereof and discover whereof it treateth."
Then shewed the devil the booke unto the friar, and the friar saw it was an uncut unique of incalculable value; the height of it was half a cubit and the breadth of it the fourth part of a cubit and the thickness of it five barleycorns lacking the space of three horsehairs. This booke contained, within its divers picturings, symbols and similitudes wrought with incomparable craft, the same being such as in human vanity are called proof before letters, and imprinted upon India paper; also the booke contained written upon its pages, divers names of them that had possessed it, all these having in their time been mighty and illustrious personages; but what seemed most delectable unto the friar was an autographic writing wherein 'twas shewn that the booke sometime had been given by Venus di Medici to Apollos at Rhodes.
When therefore the Friar Gonsol saw the booke how that it was intituled and imprinted and adorned and bounden, he knew it to be of vast worth and he was mightily moved to possess it; therefore he required of the other (that was the devil) that he give unto him an option upon the same for the space of seven days hence or until such a time as he could inquire concerning the booke in Lowndes and other such like authorities. But the devil, smiling, quoth: "The booke shall be yours without price provided only you shall bind yourself to do me a service as I shall hereafter specify and direct."
Now when the Friar Gonsol heard this compact, he knew for a verity that the devil was indeed the devil, and but that he sorely wanted the booke he would have driven that impious fiend straightway from his presence. Howbeit, the devil, promising to visit him again that night, departed, leaving the friar exceeding heavy in spirit, for he was both assotted upon the booke to comprehend it and assotted upon the devil to do violence unto him.
It befell that in his doubtings he came unto the Friar Francis, another holy man that by continual fastings and devotions had made himself an ensample of piety unto all men, and to this sanctified brother did the Friar Gonsol straightway unfold the story of his temptation and speak fully of the wondrous booke and of its divers many richnesses.
When that he had heard this narration the Friar Francis made answer in this wise: "Of great subtility surely is the devil that he hath set this snare for thy feet. Have a care, my brother, that thou fallest not into the pit which he hath digged for thee! Happy art thou to have come to me with this thing, elsewise a great mischief might have befallen thee. Now listen to my words and do as I counsel thee. Have no more to do with this devil; send him to me, or appoint with him another meeting and I will go in thy stead."
"Nay, nay," cried the Friar Gonsol, "the saints forefend from thee the evil temptation provided for my especial proving! I should have been reckoned a weak and coward vessel were I to send thee in my stead to bear the mortifications designed for the trying of my virtues."
"But thou art a younger brother than I," reasoned the Friar Francis softly; "and, firm though thy resolution may be now, thou art more like than I to be wheedled and bedazzled by these diabolical wiles and artifices. So let me know where this devil abideth with the booke; I burn to meet him and to wrest his treasure from his impious possession."
But the Friar Gonsol shook his head and would not hear unto this vicarious sacrifice whereon the good Friar Francis had set his heart.
"Ah, I see that thou
Now by these argumentations was the Friar Gonsol mightily confounded, and he knew not what to do.
"Come, now, hesitate no longer," quoth the Friar Francis, "but tell me where that devil may be found—I burn to see and to comprehend the booke—not that I care for the booke, but that I am grievously tormented to do that devil a sore despight!"
"Odds boddikins," quoth the other friar, "me-seemeth that the booke inciteth thee more than the devil."
"Thou speakest wrongly," cried the Friar Francis. "Thou mistakest pious zeal for sinful selfishness. Full wroth am I to hear how that this devil walketh to and fro, using a sweet and precious booke for the temptation of holy men. Shall so righteous an instrument be employed by the prince of heretics to so unrighteous an end?"
"Thou sayest wisely," quoth the Friar Gonsol, "and thy words convince me that a battaile must be made with this devil for that booke. So now I shall go to encounter the fiend!"
"Then by the saints I shall go with thee!" cried the Friar Francis, and he gathered his gown about his loins right briskly.
But when the Friar Gonsol saw this he made great haste to go alone, and he ran out of the door full swiftly and fared him where the devil had appointed an appointment with him. Now wit you well that the Friar Francis did follow close upon his heels, for though his legs were not so long he was a mighty runner and he was right sound of wind. Therefore was it a pleasant sight to see these holy men vying with one another to do battle with the devil, and much it repenteth me that there be some ribald heretics that maintain full enviously that these two saintly friars did so run not for the devil that they might belabor him, but for the booke that they might possess it.
It fortuned that the devil was already come to the place where he had appointed the appointment, and in his hand he had the booke aforesaid. Much marveled he when that he beheld the two friars faring thence.
"I adjure thee, thou devil," said the Friar Gonsol from afar off, "I adjure thee give me that booke else I will take thee by thy horns and hoofs and drub thy ribs together!"
"Heed him not, thou devil," said the Friar Francis, "for it is I that am coming to wrestle with thee and to overcome thee for that booke!"
With such words and many more the two holy friars bore down upon the devil; but the devil thinking verily that he was about to be beset by the whole church militant stayed not for their coming, but presently departed out of sight and bore the book with him.
Now many people at that time saw the devil fleeing before the two friars, so that, esteeming it to be a sign of special grace, these people did ever thereafter acknowledge the friars to be saints, and unto this day you shall hear of St. Gonsol and St. Francis. Unto this day, too, doth the devil, with that same booke wherewith he tempted the friar of old, beset and ensnare men of every age and in all places. Against which devil may Heaven fortify us to do battle speedily and with successful issuance.
THE GRECO-TROJAN GAME
BY CHARLES F. JOHNSON
Shining in purple and black, with tight and well-fitting sweaters,
Woven by Andromache in the well-ordered palace of Priam.
After them came, in goodly array, the players of Hellas,
Skilled in kicking and blocking and tackling and fooling the umpire.
All advanced on the field, marked off with white alabaster,
Level and square and true, at the ends two goal posts erected,
Richly adorned with silver and gold and carved at the corners,
Bearing a legend which read, "Don't talk back at the umpire"—
Rule first given by Zeus, for the guidance of voluble mortals.
All the rules of the game were deeply cut in the crossbars,
So that the players might know exactly how to evade them.
Yelling in composite language their ancient Phrygian war-cry;
"Ho-hay-toe, Tou-tais-ton, Ton-tain-to; Boomerah Boomerah, Trojans!"
And on the other, the Greeks, fair-haired, and ready to halloo,
If occasion should offer and Zeus should grant them a touch-down,
"Breck-ek kek-kek-koax, Anax andron, Agamemnon!"
Long years ago he played end-rush on the Argive eleven;
He was admitted by all to be an excellent umpire
Save for the habit he had of making public addresses,
Tedious, long-winded and dull, and full of minute explanations,
How they used to play in the days when Cadmus was half-back,
Or how Hermes could dodge, and Ares and Phœbus could tackle;
Couched in rhythmical language but not one whit to the purpose.
On his white hair they carefully placed the sacred tiara,
Worn by the foot-ball umpires of old as a badge of their office,
Also to save their heads, in case the players should slug them.
Then they gave him a spear wherewith to enforce his decisions,
And to stick in the ground to mark the place to line up to.
He advanced to the thirty-yard line and began an oration:
I played foot-ball in Greece with Peleus for half-back and captain.
Those were the days of old when men played the game as they'd orter.
Once, I remember, Æacus, the god-like son of Poseidon,
Kicked the ball from a drop, clean over the city of Argos.
That was the game when Peleus, our captain, lost all his front teeth;
Little we cared for teeth or eyes when once we were warmed up.
Why, I remember that Æacus ran so that no one could see him,
There was just a long hole in the air and a man at the end on't.
Hercules umpired that game, and I noticed there wasn't much back-talk."
"Cease, old man; come off your antediluvian boasting;
They are all dead, and have long lined up in the fields of elysium;
If they were here we would wipe up the ground with the rusty old duffers.
You call the game, and keep your eye fixed on the helmeted Hector.
He'll play off-side all the while, if he thinks the umpire don't see him!"
Then the old man threw the lots, but sore was his heart in his bosom.
"Troy has the kick-off," he said, "the ball is yours, noble Hector."
Then he gave him the ball, a prolate spheroid of leather,
Much like the world in its shape, if the world were lengthened, not flattened,
Covered with well-sewed leather, the well-seasoned hide of a bison,
Killed by Lakon, the hunter, ere bisons were exterminated.
On it was painted a battle, a market, a piece of the ocean,
Horses and cows and nymphs and things too many to mention.
Also the fiendish expressions the great occasion demanded.
Ajax stood on the right; in the center the great Agamemnon;
Diomed crouched on the left, the god-like rusher and tackler,
Crouched as a panther crouches, if sculptors do justice to panthers.
Crafty Ulysses played back, for none of the Trojans could pass him,
All the best Greeks were in line, but Podas Okus Achilleus,
Who though an excellent kicker stayed all day in his section.
And, as a lion carries a lamb and jumps over fences—
Dodging this way and that the shepherds who wish to remonstrate—
So did the son of Priam carry the ball through the rush line,
Till he was tackled fair by the full-back, the crafty Ulysses.
Even then he carried the ball and the son of Laertes
Full five yards till they fell to the ground with a deep indentation
Where one might hide three men so that no man could see them—
Men of the present day, degenerate sons of the heroes—
She slid down from the steep of Olympus upon a toboggan.
Sudden she came before crafty Ulysses in guise like a maiden;
Not that she thought to fool him, but since Olympian fashion
Made the form of a woman good form for a goddess' assumption.
She then spoke to him quickly, and said, "O son of Laertes,
Seize thou the ball; I will pass it to thee and trip up the Trojan."
Her replying, slowly re-worded the son of Laertes—
"That will I do, O goddess divine, for he can outrun me."
Then when the ball was in play, she cast thick darkness around it.
Also around Ulysses she poured invisible darkness.
Under this cover, taking the ball he passed down the middle,
Silent and swift, unseen, unnoticed, unblocked, and untackled.
Meanwhile she piled the Greeks and the Trojans in conglomeration,
Much like a tangle of pine-trees where lightning has frequently fallen,
Or like a basket of lobsters and crabs which the provident housewife
Dumps on the kitchen floor and vainly endeavors to count them,
So seemed the legs and the arms and the heads of the twenty-one players.
Sudden a shout arose, for under the crossbar, Ulysses,
Visible, sat on the ball, quietly making a touch-down;
On the tip of his nose were his thumb and fingers extended,
Curved and vibrating slow in the sign of the blameless Egyptians.
Violent language came to the lips of the helmeted Hector,
Under his breath he murmured a few familiar quotations,
Scraps of Phrygian folk-lore about the kingdom of Hades;
Then he called loud as a trumpet, "I claim foul, Mr. Umpire!"
"Touch-down for Greece," said Hector; "'twixt you and me and the goal-post
I lost sight of the ball in a very singular manner."
Prone on the ground lay a Greek, the leather was poised in his fingers—
Thrice Agamemnon adjusted the sphere with deliberation;
Then he drew back as a ram draws back for deadly encounter.
Then he tripped lightly ahead, and brought his sandal in contact
Right at the point; straight flew the ball right over the crossbar,
While like the cries of pygmies and cranes the race-yell resounded:
"Breck-ek kek-kek-koax, Anax andron, Agamemnon!"
THE ECONOMICAL PAIR
BY CAROLYN WELLS
Once on a Time there was a Man and his Wife who had Different Ideas concerning Family Expenditures.
The Man said: "I am Exceedingly Economical; although I spend Small Sums here and there for Cigars, Wines, Theater Tickets, and Little Dinners, yet I do not buy me a Yacht or a Villa at Newport."
But even with these Praiseworthy Principles, it soon Came About that the Man was Bankrupt.
Whereupon he Reproached his Wife, who Answered his Accusations with Surprise.
"Me! My dear!" she exclaimed. "Why, I am Exceedingly Economical. True, I Occasionally buy me a Set of Sables or a Diamond Tiara, but I am Scrupulously Careful about Small Sums; I Diligently unknot all Strings that come around Parcels, and Save Them, and I use the Backs of old Envelopes for Scribbling-Paper. Yet, somehow, my Bank-Account is also Exhausted."
MORALS:
This Fable teaches to Takes Care of the Pence and the Pounds will Take Care of Themselves, and that we Should Not Be Penny-Wise and Pound-Foolish.
THE TWO PEDESTRIANS
BY CAROLYN WELLS
Once on a time there were two Men, one of whom was a Good Man and the other a Rogue.
The Good Man one day saw a Wretched Drunkard endeavoring to find his way Home.
Being most kind-hearted, the Good Man assisted the Wretched Drunkard to his feet and accompanied him along the Highway toward
The Good Man held fast the arm of the Wretched Drunkard, and the result of this was that when the Wretched Drunkard lurched giddily the Good Man perforce lurched too.
Whereupon, as the Passing Populace saw the pair, they said: "Aha! Another good man gone wrong," and they Wisely Wagged their Heads.
Now the Bad Man of this tale, being withal of a shrewd and canny Nature, stood often on a street corner, and engaged in grave conversation with the Magnates of the town.
To be sure, the Magnates shook him as soon as possible, but in no wise discouraged he cheerfully sauntered up to another Magnate. Thus did he gain a Reputation of being a friend of the Great.
MORALS:
This Fable teaches us that A Man is known by the Company he Keeps, and that We Must not Judge by Appearances.
A COMPLAINT OF FRIENDS
BY GAIL HAMILTON
If things would not run into each other so, it would be a thousand times easier and a million times pleasanter to get on in the world. Let the sheepiness be set on one side and the goatiness on the other, and immediately you know where you are. It is not necessary to ask that there be any increase of the one or any diminution of the other, but only that each shall preëmpt its own territory and stay there. Milk is good, and water is good, but don't set the milk-pail under the pump. Pleasure softens pain, but pain embitters pleasure; and who would not rather have his happiness concentrated into one memorable day, that shall gleam and glow through a lifetime, than have it spread out over a dozen comfortable, commonplace, humdrum forenoons and afternoons, each one as like the others as two peas in a pod? Since the law of compensation obtains, I suppose it is the best law for us; but if it had been left with me, I should have made the clever people rich and handsome, and left poverty and ugliness to the stupid people; because—don't you see?—the stupid people won't know they are ugly, and won't care if they are poor, but the clever people will be hampered and tortured. I would have given the good wives to the good husbands, and made drunken men marry drunken women. Then there would have been one family exquisitely happy instead of two struggling against misery. I would have made the rose stem downy, and put all the thorns on the thistles. I would have gouged out the jewel from the toad's head, and given the peacock the nightingale's voice, and not set everything so at half and half.
But that is the way it is. We find the world made to our hand. The wise men marry the foolish virgins, and the splendid virgins marry dolts, and matters in general are so mixed up, that the choice lies between nice things about spoiled, and vile things that are not so bad after all, and it is hard to tell sometimes which you like the best, or which you loathe least.
I expect to lose every friend I have in the world by the publication of this paper—except the dunces who are impaled in it. They will never read it, and if they do, will never suspect I mean them; while the sensible and true friends, who do me good and not evil all the days of their lives, will think I am driving at their noble hearts, and will at once fall off and leave me inconsolable. Still I am going to write it. You must open the safety-valve once in a while, even if the steam does whiz and shriek, or there will be an explosion, which is fatal, while the whizzing and shrieking are only disagreeable.
Doubtless friendship has its advantages and its pleasures; doubtless hostility has its isolations and its revenges; still, if called upon to choose once for all between friends and foes, I think, on the whole, I should cast my vote for the foes. Twenty enemies will not do you the mischief of one friend. Enemies you always know where to find. They are in fair and square perpetual hostility, and you keep your armor on and your sentinels posted; but with friends you are inveigled into a false security, and, before you know it, your honor, your modesty, your delicacy are scudding before the gales. Moreover, with your friend you can never make reprisals. If your enemy attacks you, you can always strike back and hit hard. You are expected to defend yourself against him to the top of your bent. He is your legal opponent in honorable warfare. You can pour hot-shot into him with murderous vigor; and the more he writhes, the better you feel. In fact, it is rather refreshing to measure swords once in a while with such a one. You like to exert your power and keep yourself in practice. You do not rejoice so much in overcoming your enemy as in overcoming. If a marble statue could show fight you would just as soon fight it; but as it can not, you take something that can, and something, besides, that has had the temerity to attack you, and so has made a lawful target of itself. But against your friend your hands are tied. He has injured you. He has disgusted you. He has infuriated you. But it was most Christianly done. You can not hurl a thunderbolt, or pull a trigger, or lisp a syllable against those amiable monsters who, with tenderest fingers, are sticking pins all over you. So you shut fast the doors of your lips, and inwardly sigh for a good, stout, brawny, malignant foe, who, under any and every circumstance, will design you harm, and on whom you can lavish your lusty blows with a hearty will and a clear conscience.
Your enemy keeps clear of you. He neither grants nor claims favors. He awards you your rights,—no more, no less,—and demands the same from you. Consequently there is no friction. Your friend, on the contrary, is continually getting himself tangled up with you "because he is your friend." I have heard that Shelley was never better pleased than when his associates made free with his coats, boots, and hats for their own use, and that he appropriated their property in the same way. Shelley was a poet, and perhaps idealized his friends. He saw them, probably, in a state of pure intellect. I am not a poet; I look at people in the concrete. The most obvious thing about my friends is their avoirdupois; and I prefer that they should wear their own cloaks and suffer me to wear mine. There is no neck in the world that I want my collar to span except my own. It is very exasperating to me to go to my bookcase and miss a book of which I am in immediate and pressing need, because an intimate friend has carried it off without asking leave, on the score of his intimacy. I have not, and do not wish to have, any alliance that shall abrogate the eighth commandment. A great mistake is lying round loose hereabouts,—a mistake fatal to many friendships that did run well. The common fallacy is that intimacy dispenses with the necessity of politeness. The truth is just the opposite of this. The more points of contact there are, the more danger of friction there is, and the more carefully should people guard against it. If you see a man only once a month, it is not of so vital importance that you do not trench on his rights, tastes, or whims. He can bear to be crossed or annoyed occasionally. If he does not have a very high regard for you, it is comparatively unimportant, because your paths are generally so diverse. But you and the man with whom you dine every day have it in your power to make each other exceedingly uncomfortable. A very little dropping will wear away rock, if it only keep at it. The thing that you would not think of, if it occurred only twice a year, becomes an intolerable burden when it happens twice a day. This is where husbands and wives run aground. They take too much for granted. If they would but see that they have something to gain, something to save, as well as something to enjoy, it would be better for them; but they proceed on the assumption that
Your enemy keeps clear of you, not only in business, but in society. If circumstances thrust him into contact with you, he is curt and centrifugal. But your friend breaks in upon your "saintly solitude" with perfect equanimity. He never for a moment harbors a suspicion that he can intrude, "because he is your friend." So he drops in on his way to the office to chat half an hour over the latest news. The half-hour isn't much in itself. If it were after dinner, you wouldn't mind it; but after breakfast every moment "runs itself in golden sands," and the break in your time crashes a worse break in your temper. "Are you busy?" asks the considerate wretch, adding insult to injury. What can you do? Say yes, and wound his self-love forever? But he has a wife and family. You respect their feelings, smile and smile, and are villain enough to be civil with your lips, and hide the poison of asps under your tongue, till you have a chance to relieve your o'ercharged heart by shaking your fist in impotent wrath at his retreating form. You will receive the reward of your hypocrisy, as you richly deserve, for ten to one he will drop in again when he comes back from his office, and arrest you wandering in Dreamland in the beautiful twilight. Delighted to find that you are neither reading nor writing,—the absurd dolt! as if a man weren't at work unless he be wielding a sledge-hammer!—he will preach out, and prose out, and twaddle out another hour of your golden eventide, "because he is your friend." You don't care whether he is judge or jury,—whether he talks sense or nonsense; you don't want him to talk at all. You don't want him there anyway. You want to be alone. If you don't, why are you sitting there in the deepening twilight? If you wanted him, couldn't you send for him? Why don't you go out into the drawing-room, where are music and lights, and gay people? What right have I to suppose, that, because you are not using your eyes, you are not using your brain? What right have I to set myself up as a judge of the value of your time, and so rob you of perhaps the most delicious hour in all your day, on pretense that it is of no use to you?—take a pound of flesh clean out of your heart, and trip on my smiling way as if I had not earned the gallows?
And what in Heaven's name is the good of all this ceaseless talk? To what purpose are you wearied, exhausted, dragged out and out to the very extreme of tenuity? A sprightly badinage,—a running fire of nonsense for half an hour,—a tramp over unfamiliar ground with a familiar guide,—a discussion of something with somebody who knows all about it, or who, not knowing, wants to learn from you,—a pleasant interchange of commonplaces with a circle of friends around the fire, at such hours as you give to society: all this is not only tolerable, but agreeable,—often positively delightful; but to have an indifferent person, on no score but that of friendship, break into your sacred presence, and suck your blood through indefinite cycles of time, is an abomination. If he clatters on an indifferent subject, you can do well enough for fifteen minutes, buoyed up by the hope that he will presently have a fit, or be sent for, or come to some kind of an end. But when you gradually open to the conviction that vis inertiæ rules the hour, and the thing which has been is that which shall be, you wax listless; your chariot-wheels drive heavily; your end of the pole drags in the mud, and you speedily wallow in unmitigated disgust. If he broaches a subject on which you have a real and deep living interest, you shrink from unbosoming yourself to him. You feel that it would be sacrilege. He feels nothing of the sort. He treads over your heart-strings in his cowhide brogans, and does not see that they are not whip-cords. He pokes his gold-headed cane in among your treasures, blind to the fact that you are clutching both arms around them, that no gleam of flashing gold may reveal their whereabouts to him. You draw yourself up in your shell, projecting a monosyllabic claw occasionally as a sign of continued vitality; but the pachyderm does not withdraw, and you gradually lower into an indignation,—smothered, fierce, intense.
Why, why, why will people inundate their unfortunate victims with such "weak, washy, everlasting floods?" Why will they haul everything out into the open day? Why will they make the Holy of Holies common and unclean? Why will they be so ineffably stupid as not to see that there is that which speech profanes? Why will they lower their drag-nets into the unfathomable waters, in the vain attempt to bring up your pearls and gems, whose luster would pale to ashes in the garish light, whose only sparkle is in the deep sea-soundings? Procul, O procul este, profani!
O, the matchless power of silence! There are words that concentrate in themselves the glory of a lifetime; but there is a silence that is more precious than they. Speech ripples over the surface of life, but silence sinks into its depths. Airy pleasantnesses bubble up in airy, pleasant words. Weak sorrows quaver out their shallow being, and are not. When the heart is cleft to its core, there is no speech nor language.
Do not now, Messrs. Bores, think to retrieve your character by coming into my house and sitting mute for two hours. Heaven forbid that your blood should be found on my skirts! but I believe I shall kill you, if you do. The only reason why I have not laid violent hands on you heretofore is that your vapid talk has operated as a wire to conduct my electricity to the receptive and kindly earth; but if you intrude upon my magnetisms without any such life-preserver, your future in this world is not worth a crossed sixpence. Your silence would break the reed that your talk but bruised. The only people with whom it is a joy to sit silent are the people with whom it is a joy to talk. Clear out!
Friendship plays the mischief in the false ideas of constancy which are generated and cherished in its name, if not by its agency. Your enemies are intense, but temporary. Time wears off the edge of hostility. It is the alembic in which offenses are dissolved into thin air, and a calm indifference reigns in their stead. But your friends are expected to be a permanent arrangement. They are not only a sore evil, but of long continuance. Adhesiveness seems to be the head and front, the bones and the blood, of their creed. It is not the direction of the quality,
Fickleness! what is it, that we make such an ado about it? And what is constancy, that it commands such usurious interest? The one is a foible only in its relations. The other is only thus a virtue. "Fickle as the winds" is our death-seal upon a man; but should we like our winds unfickle? Would a perpetual northeaster lay us open to perpetual gratitude? or is a soft south gale to be orisoned and vespered forevermore?
I am tired of this eternal prating of devotion and constancy. It is senseless in itself and harmful in its tendencies. The dictate of reason is to treat men and women as we do oranges. Suck all the juice out and then let them go. Where is the good of keeping the peel and pulp-cells till they get old, dry, and mouldy? Let them go, and they will help feed the earth-worms and bugs and beetles who can hardly find existence a continued banquet, and fertilize the earth, which will have you give before you receive. Thus they will ultimately spring up in new and beautiful shapes. Clung to with constancy, they stain your knife and napkin, impart a bad odor to your dining-room, and degenerate into something that is neither pleasant to the eye nor good for food. I believe in a rotation of crops, morally and socially, as well as agriculturally. When you have taken the measure of a man, when you have sounded him and know that you can not wade in him more than ankle-deep, when you have got out of him all that he has to yield for your soul's sustenance and strength, what is the next thing to be done? Obviously, pass him on; and turn you "to fresh woods and pastures new." Do you work him an injury? By no means. Friends that are simply glued on, and don't grow out of, are little worth. He has nothing more for you, nor you for him; but he may be rich in juices wherewithal to nourish the heart of another man, and their two lives, set together, may have an endosmose and exosmose whose result shall be richness of soil, grandeur of growth, beauty of foliage, and perfectness of fruit, while you and he would only have languished into aridity and a stunted crab-tree.
For my part, I desire to sweep off my old friends with the old year, and begin the new with a clean record. It is a measure absolutely necessary. The snake does not put on his new skin over the old one. He sloughs off the first, before he dons the second. He would be a very clumsy serpent, if he did not. One can not have successive layers of friendships any more than the snake has successive layers of skins. One must adopt some system to guard against a congestion of the heart from plethora of loves. I go in for the much-abused, fair-weather, skin-deep, April-shower friends,—the friends who will drop off, if let alone,—who must be kept awake to be kept at all,—who will talk and laugh with you as long as it suits your respective humors and you are prosperous and happy,—the blessed butterfly-race, who flutter about your June mornings, and when the clouds lower, and the drops patter, and the rains descend, and the winds blow, will spread their gay wings and float gracefully away to sunny, southern lands, where the skies are yet blue and the breezes violet-scented. They are not only agreeable, but deeply wise. So long as a man keeps his streamer flying, his sails set, and his hull above water, it is pleasant to paddle alongside; but when the sails split, the yards crack, and the keel goes staggering down, by all means paddle off. Why should you be submerged in his whirlpool? Will he drown any more easily because you are drowning with him? Lung is lung. He dies from want of air, not from want of sympathy. When a poor fellow sits down among the ashes, the best thing his friends can do is to stand afar off. Job bore the loss of property, children, health, with equanimity. Satan himself found his match there; and for all his buffeting, Job sinned not, nor charged God foolishly. But Job's three friends must needs make an appointment together to come and mourn with him and to comfort him, and after this Job opened his mouth, and cursed his day,—and no wonder.
Your friends have an intimate knowledge of you that is astonishing to contemplate. It is not that they know your affairs, which he who runs may read, but they know you. From a bit of bone, Cuvier could predicate a whole animal, even to the hide and hair. Such moral naturalists are your dear five hundred friends. It seems to yourself that you are immeasurably reticent. You know, of a certainty, that you project only the smallest possible fragment of yourself. You yield your universality to the bond of common brotherhood; but your individualism—what it is that makes you you—withdraws itself naturally, involuntarily, inevitably into the background,—the dim distance which their eyes can not penetrate. But, from the fraction which you do project, they construct another you, call it by your name,
There is no such thing as knowing a man intimately. Every soul is, for the greater part of its mortal life, isolated from every other. Whether it dwell in the Garden of Eden or the Desert of Sahara, it dwells alone. Not only do we jostle against the street crowd unknowing and unknown, but we go out and come in, we lie down and rise up, with strangers. Jupiter and Neptune sweep the heavens not more unfamiliar to us than the worlds that circle our own hearthstone. Day after day, and year after year a person moves by your side; he sits at the same table; he reads the same books; he kneels in the same church. You know every hair of his head, every trick of his lips, every tone of his voice; you can tell him far off by his gait. Without seeing him, you recognize his step, his knock, his laugh. "Know him? Yes, I have known him these twenty years." No, you don't know him. You know his gait, and hair, and voice. You know what preacher he hears, what ticket he voted, and what were his last year's expenses; but you don't know him. He sits quietly in his chair, but he is in the temple. You speak to him; his soul comes out into the vestibule to answer you, and returns,—and the gates are shut; therein you can not enter. You were discussing the state of the country; but when you ceased, he opened a postern-gate, went down a bank, and launched on a sea over whose waters you have no boat to sail, no star to guide. You have loved and reverenced him. He has been your concrete of truth and nobleness. Unwittingly you touch a secret spring, and a Blue-Beard chamber stands revealed. You give no sign; you meet and part as usual; but a Dead Sea rolls between you two forevermore.
It must be so. Not even to the nearest and dearest can one unveil the secret place where his soul abideth, so that there shall be no more any winding ways or hidden chambers; but to your indifferent neighbor, what blind alleys, and deep caverns, and inaccessible mountains! To him who "touches the electric chain wherewith you're darkly bound," your soul sends back an answering thrill. One little window is opened, and there is short parley. Your ships speak each other now and then in welcome, though imperfect communication; but immediately you strike out again into the great, shoreless sea, over which you must sail forever alone. You may shrink from the far-reaching solitudes of your heart, but no other foot than yours can tread them, save those