|The Market-place. LUITOLFO in disguise mingling with the Populace assembled opposite the Provost’s Palace.|
1st Bystander [To LUIT.] You, a friend of Luitolfo’s! Then, your friend is vanished,—in all probability killed on the night that his patron the tyrannical Provost was loyally suppressed here, exactly a month ago, by our illustrious fellow-citizen, thrice-noble saviour, and new Provost that is like to be, this very morning,—Chiappino!
Luit. He the new Provost?
2nd. Up those steps will he go, and beneath yonder pillar stand, while Ogniben, the Pope’s Legate from Ravenna, reads the new dignitary’s title to the people, according to established usage.—For which reason, there is the assemblage you inquire about.
Luit. Chiappino—the old Provost’s successor? Impossible! But tell me of that presently—What I would know first of all is, wherefore Luitolfo must so necessarily have been killed on that memorable night?
3rd. You were Luitolfo’s friend? So was I—Never, if you will credit me, did there exist so poor—spirited a milk-sop! He, with all the opportunities in the world furnished by daily converse with our oppressor, would not stir a finger to help us: so when Chiappino rose in solitary majesty and . . . how does one go on saying? . . . dealt the godlike blow,—this Luitolfo, not unreasonably fearing the indignation of an aroused and liberated people, fled precipitately: he may have got trodden to death in the press at the south-east gate, when the Provost’s guards fled thro’ it to Ravenna, with their wounded master,—if he did not rather hang himself under some hedge.
Luit. Or why not simply have lain perdue in some quiet corner,—such as San Cassiano, where his estate was,—receiving daily intelligence from some sure friend, meanwhile, as to the turn matters were taking here . . . how, for instance, the Provost was not dead after all, only wounded . . . or, as to-day’s news would seem to prove, how Chiappino was not Brutus the Elder, after all, only the new Provost . . . and thus Luitolfo be enabled to watch a favourable opportunity for returning—might it not have been so?
3rd. Why, he may have taken that care of himself, certainly, for he came of a cautious stock.—I’ll tell you how his uncle, just such another gingerly treader on tiptoes with finger on lip,—how he met his death in the great plague-year: dico vobis! Hearing that the seventeenth house in a certain street was infected, he calculates to pass it in safety by taking plentiful breath, say, when he shall arrive at the eleventh house; then scouring by, holding that breath, till he be got so far on the other side as number twenty-three, and thus elude the danger.—And so did he begin—but, as he arrived at thirteen, we will say,—thinking to improve on his precaution by putting up a little prayer to St. Nepomucene of Prague, this exhausted so much of his lungs’ reserve, that at sixteen it was clean spent,—consequently at the fatal seventeen he inhaled with a vigour and persistence enough to suck you any latent venom out of the heart of a stone—Ha, ha!
Luit. [Aside.] (If I had not lent that man the money he wanted last spring, I should fear this bitterness was attributable to me). Luitolfo is dead then, one may conclude!
3rd. Why, he had a house here, and a woman to whom he was affianced; and as they both pass naturally to the new Provost, his friend and heir . . .
Luit. Ah, I suspected you of imposing on me with your pleasantry—I know Chiappino better!
1st. (Our friend has the bile! after all, I do not dislike finding somebody vary a little this general gape of admiration at Chiappino’s glorious qualities—.) Pray, how much may you know of what has taken place in Faenza since that memorable night?
Luit. It is most to the purpose, that I know Chiappino to have been by profession a hater of that very office of Provost, you now charge him with proposing to accept.
1st. Sir, I’ll tell you. That night was indeed memorable—up we rose, a mass of us, men, women, children—out fled the guards with the body of the tyrant—we were to defy the world: but, next grey morning, “What will Rome say,” began everybody—(you know we are governed by Ravenna, which is governed by Rome). And quietly into the town, by the Ravenna road, comes on muleback a portly personage, Ogniben by name, with the quality of Pontifical Legate—trots briskly thro’ the streets humming a “Cur fremuêre gentes,” and makes directly for the Provost’s Palace—there it faces you—“One Messer Chiappino is your leader? I have known three-and-twenty leaders of revolts!” (laughing gently to himself)—“Give me the help of your arm from my mule to yonder steps under the pillar—So! And now, my revolters and good friends, what do you want? The guards burst into Ravenna last night bearing your wounded Provost—and, having had a little talk with him, I take on myself to come and try appease the disorderliness, before Rome, hearing of it, resort to another method; ’tis I come, and not another, from a certain love I confess to, of composing differences. So, do you understand, you are about to experience this unheard-of tyranny from me, that there shall be no heading nor hanging, no confiscation nor exile,—I insist on your simply pleasing yourselves,—and now, pray, what does please you? To live without any government at all? Or having decided for one, to see its minister murdered by the first of your body that chooses to find himself wronged, or disposed for reverting to first principles and a Justice anterior to all institutions,—and so will you carry matters, that the rest of the world must at length unite and put down such a den of wild beasts? As for vengeance on what has just taken place,—once for all, the wounded man assures me he cannot conjecture who struck him—and this so earnestly, that one may be sure he knows perfectly well what intimate acquaintance could find admission to speak with him so late that evening—I come not for vengeance therefore, but from pure curiosity to hear what you will do next.”—And thus he ran on, easily and volubly, till he seemed to arrive quite naturally at the praise of Law, Order and Paternal Government by somebody from rather a distance: all our citizens were in the snare, and about to be friends with so congenial an adviser; but that Chiappino suddenly stood forth, spoke out indignantly, and set things right again . . .
Luit. Do you see?—I recognise him there!
3rd. Ay, but mark you, at the end of Chiappino’s longest period in praise of a pure Republic. “And by whom do I desire such a government should be administered, perhaps, but by one like yourself?”—returns the Legate—thereupon speaking, for a quarter of an hour together, on the natural and only legitimate government by the Best and Wisest—and it should seem there was soon discovered to be no such vast discrepancy at bottom between this and Chiappino’s theory, place but each in its proper light—“Oh, are you there?” quoth Chiappino:—“In that, I agree,” returns Chiappino, and so on.
Luit. But did Chiappino cede at once to this?
1st. Why, not altogether at once—for instance, he said that the difference between him and all his fellows was, that they seemed all wishing to be kings in one or another way,—whereas what right, asked he, has any man to wish to be superior to another?—whereat, “Ah Sir,” answers the Legate, “this is the death of me, so often as I expect something is really going to be revealed to us by you clearer-seers, deeper-thinkers—this—that your right-hand (to speak by a figure) should be found taking up the weapon it displayed so ostentatiously, not to destroy any dragon in our path, as was prophesied, but simply to cut off its own fellow left-hand—yourself set about attacking yourself—for see now! Here are you who, I make sure, glory exceedingly in knowing the noble nature of the soul, its divine impulses, and so forth; and with such a knowledge you stand, as it were, armed to encounter the natural doubts and fears as to that same inherent nobility, that, are apt to waylay us, the weaker ones, in the road of Life,—and when we look eagerly to see them fall before you, lo, round you wheel, only the left hand gets the blow; one proof of the soul’s nobility destroys simply another proof, quite as good, of the same,—you are found delivering an opinion like this! Why, what is this perpetual yearning to exceed, to subdue, to be better than, and a king over, one’s fellows,—all that you so disclaim,—but the very tendency yourself are most proud of, and under another form, would oppose to it,—only in a lower stage of manifestation? You don’t want to be vulgarly superior to your fellows after their poor fashion—to have me hold solemnly up your gown’s tail, or hand you an express of the last importance from the Pope, with all these bystanders noticing how unconcerned you look the while—but neither does our gaping friend, the burgess yonder, want the other kind of kingship, that consists in understanding better than his fellows this and similar points of human nature, nor to roll under the tongue this sweeter morsel still, the feeling that, thro’ immense philosophy, he does not feel, he rather thinks, above you and me:”—And so chatting, they glided off arm in arm.
Luit. And the result is . . .
1st. Why, that a month having gone by, the indomitable Chiappino, marrying as he will Luitolfo’s love—at all events succeeding to Luitolfo’s goods,—becomes the first inhabitant of Faenza, and a proper aspirant to the Provostship—which we assemble here to see conferred on him this morning. The Legate’s Guard to clear the way! He will follow presently!
Luit. [withdrawing a little]. I understand the drift of Eulalia’s communication less than ever—yet she surely said, in so many words, that Chiappino was in urgent danger,—wherefore, disregarding her injunctions to continue in my retreat and wait the result of, what she called, some experiment yet in process—I hastened here without her leave or knowledge—what could I else?—Yet if what they say be true . . . if it were for such a purpose, she and Chiappino kept me away . . . Oh, no, no! I must confront him and her before I believe this of them—and at the word, see!
Enter CHIAPPINO and EULALIA.
Eu. We part here, then? The change in your principles would seem to be complete!
Ch. Now, why refuse to see that in my present course I change no principles, only re-adapt them and more adroitly? I had despaired of what you may call the material instrumentality of Life; of ever being able to rightly operate on mankind thro’ such a deranged machinery as the existing modes of government—but now, if I suddenly discover how to inform these perverted institutions with fresh purpose, bring the functionary limbs once more into immediate communication with, and subjection to the soul I am about to bestow on them . . . do you see? Why should one desire to invent, so long as it remains possible to renew and transform? When all further hope of the old organisation shall be extinct, then, I grant you, it will be time to try and create another.
Eu. And there being discoverable some hope yet in the hitherto much-abused old system of absolute government by a Provost here, you mean to take your time about endeavouring to realise those visions of a perfect State, we once heard of?
Ch. Say, I would fain realise my conception of a Palace, for instance, and that there is, abstractedly, but a single way of erecting one perfectly; here, in the market-place is my allotted building-ground; here I stand without a stone to lay, or a labourer to help me,—stand, too, during a short day of life, close on which the night comes. On the other hand, circumstances suddenly offer me . . . turn and see it . . . the old Provost’s House to experiment upon—ruinous, if you please, wrongly constructed at the beginning, and ready to tumble now—but materials abound, a crowd of workmen offer their services; here, exists yet a Hall of Audience of originally noble proportions, there, a Guest-chamber of symmetrical design enough; and I may restore, enlarge, abolish or unite these to heart’s content—ought I not rather make the best of such an opportunity, than continue to gaze disconsolately with folded arms on the flat pavement here, while the sun goes slowly down, never to rise again? But you cannot understand this nor me: it is better we should part as you desire.
Eu. So the love breaks away too!
Ch. No, rather my soul’s capacity for love widens—needs more than one object to content it,—and, being better instructed, will not persist in seeing all the component parts of love in what is only a single part,—nor in finding the so many and so various loves, united in the love of a woman,—finding all uses in one instrument, as the savage has his sword, sceptre and idol, all in one club-stick. Love is a very compound thing. I shall give the intellectual part of my love to Men, the mighty dead, or illustrious living and determine to call a mere sensual instinct by as few fine names as possible. What do I lose?
Eu. Nay, I only think, what do I lose! and, one more word—which shall complete my instruction—does Friendship go too?—What of Luitolfo—the author of your present prosperity?
Ch. How the author?—
Eu. That blow now called yours . . .
Ch. Struck without principle or purpose, as by a blind natural operation—and to which all my thoughts and life directly and advisedly tended. I would have struck it, and could not. He would have done his utmost to avoid striking it, yet did so. I dispute his right to that deed of mine—a final action with him, from the first effect of which he fled away—a mere first step with me, on which I base a whole mighty superstructure of good to follow. Could he get good from it?
Eu. So we profess, so we perform!
Enter OGNIBEN. EULALIA stands apart.
Ogni. I have seen three-and-twenty leaders of revolts!—By your leave, Sir! Perform? What does the lady say of Performing?
Ch. Only the trite saying, that we must not trust Profession, only Peformance.
Ogni. She’ll not say that, Sir, when she knows you longer; you’ll instruct her better. Ever judge of men by their professions! For tho’ the bright moment of promising is but a moment and cannot be prolonged, yet, if sincere in its moment’s extravagant goodness, why, trust it and know the man by it, I say—not by his performance—which is half the world’s work, interfere as the world needs must with its accidents and circumstances,—the profession was purely the man’s own! I judge people by what they might be,—not are, nor will be.
Ch. But have there not been found, too, performing natures, not merely promising?
Ogni. Plenty: little Bindo of our town, for instance, promised his friend, great ugly Masaccio, once, “I will repay you!”—for a favour done him: so when his father came to die, and Bindo succeeded to the inheritance, he sends straightway for Masaccio and shares all with him; gives him half the land, half the money, half the kegs of wine in the cellar. “Good,” say you—and it is good: but had little Bindo found himself possessor of all this wealth some five years before—on the happy night when Masaccio procured him that interview in the garden with his pretty cousin Lisa—instead of being the beggar he then was,—I am bound to believe that in the warm moment of promise he would have given away all the wine-kegs, and all the money, and all the land, and only reserved to himself some hut on a hill-top hard by, whence he might spend his life in looking and seeing his friend enjoy himself: he meant fully that much, but the world interfered!—To our business—did I understand you just now within-doors? You are not going to marry your old friend’s love, after all?
Ch. I must have a woman that can sympathise with, and appreciate me, I told you.
Ogni. Oh, I remember! you, the greater nature, needs must have a lesser one (—avowedly lesser—contest with you on that score would never do!)—such a nature must comprehend you, as the phrase is, accompany and testify of your greatness from point to point onward: why, that were being not merely as great as yourself, but greater considerably! Mean-time, might not the more bounded nature as reasonably count on your appreciation of it, rather?—on your keeping close by it, so far as you both go together, and then going on by yourself as far as you please? So God serves us!
Ch. And yet a woman that could understand the whole of me, to whom I could reveal alike the strength and the weakness—
Ogni. Ah, my friend, wish for nothing so foolish! Worship your love, give her the best of you to see; be to her like the Western Lands (they bring us such strange news of) to the Spanish Court—send her only your lumps of gold, fans of feathers, your spirit-like birds, and fruits and gems—so shall you, what is unseen of you, be supposed altogether a Paradise by her,—as these Western lands by Spain—tho’ I warrant there is filth, red baboons, ugly reptiles and squalor enough, which they bring Spain as few samples of as possible. Do you want your mistress to respect your body generally? Offer her your mouth to kiss—don’t strip off your boot and put your foot to her lips! You understand my humour by this time? I help men to carry out their own principle: if they please to say two and two make five, I assent, if they will but go on and say, four and four make ten!
Ch. But these are my private affairs—what I desire you to occupy yourself about, is my public appearance presently: for when the people hear that I am appointed Provost, tho’ you and I may thoroughly discern—and easily, too—the right principle at bottom of such a movement, and how my republicanism remains thoroughly unaltered, only takes a form of expression hitherto commonly judged . . . and heretofore by myself . . . incompatible with its existence . . . when thus I reconcile myself to an old form of government instead of proposing a new one . . .
Ogni. Why, you must deal with people broadly. Begin at a distance from this matter and say,—new truths, old truths! why, there is nothing new possible to be revealed to us in the moral world—we know all we shall ever know, and it is for simply reminding us, by their various respective expedients, how we do know this and the other matter, that men get called prophets, poets and the like. A philosopher’s life is spent in discovering that, of the half-dozen truths he knew when a child, such an one is a lie, as the world states it in set terms; and then, after a weary lapse of years, and plenty of hard thinking, it becomes a truth again after all, as he happens to newly consider it and view it in a different relation with the others—and so he restates it, to the confusion of somebody else in good time.—As for adding to the original stock of truths,—impossible!—So you see the expression of them is the grand business:—you have got a truth in your head about the right way of governing people, and you took a mode of expressing it—which now you confess to be imperfect—but what then? There is Truth in Falsehood, Falsehood in Truth.—No man ever told one great truth, that I know, without the help of a good dozen of lies at least, generally unconscious ones: and as when a child comes in breathlessly and relates a strange story, you try to conjecture from the very falsities in it, what the reality was,—do not conclude that he saw nothing in the sky, because he assuredly did not see a flying horse there as he says,—so, thro’ the contradictory expression, do you see, men should look painfully for, and trust to arrive eventually at, what you call the true principle at bottom. Ah, what an answer is there! to what will it not prove applicable!—“Contradictions?”—Of course there were, say you!
Ch. Still, the world at large may call it inconsistency, and what shall I say in reply?
Ogni. Why look you, when they tax you with tergiversation or duplicity, you may answer—you begin to perceive that, when all’s done and said, both great parties in the state, the advocators of change in the present system of things, and the opponents of it, patriot and anti-patriot, are found working together for the common good, and that in the midst of their efforts for and against its progress, the world somehow or other still advances—to which result they contribute in equal proportions, those who spent their life in pushing it onward as those who gave theirs to the business of pulling it back—now, if you found the world stand still between the opposite forces, and were glad, I should conceive you—but it steadily advances, you rejoice to see! By the side of such a rejoicer, the man who only winks as he keeps cunning and quiet, and says, “Let yonder hot-headed fellow fight out my battle; I, for one, shall win in the end by the blows he gives, and which I ought to be giving”—even he seems graceful in his avowal, when one considers that he might say, “I shall win quite as much by the blows our antagonist gives him, and from which he saves me—I thank the antagonist equally!” Moreover, you must enlarge on the loss of the edge of party-animosity with age and experience—
Ch. And naturally time must wear off such asperities—the bitterest adversaries get to discover certain points of similarity between each other, common sympathies—do they not?
Ogni. Ay, had the young David but sate first to dine on his cheeses with the Philistine, he had soon discovered an abundance of such common sympathies—He of Gath, it is recorded, was born of a father and mother, had brothers and sisters like another man,—they, no more than the sons of Jesse, were used to eat each other; but, for the sake of one broad antipathy that had existed from the beginning, David slung the stone, cut off the giant’s head, made a spoil of it, and after ate his cheeses alone, with the better appetite, for all I can learn. My friend, as you, with a quickened eye-sight, go on discovering much good on the worse side, remember that the same process should proportionably magnify and demonstrate to you the much more good on the better side—and when I profess no sympathy for the Goliahs of our time, and you object that a large nature should sympathise with every form of intelligence, and see the good in it, however limited—I answer, so I do—but preserve the proportions of my sympathy, however finelier or widelier I may extend its action. I desire to be able, with a quickened eyesight, to descry beauty in corruption where others see foulness only,—but I hope I shall also continue to see a redoubled beauty in the higher forms of matter, where already every body sees no foulness at all. I must retain, too, my old power of selection, and choice of appropriation, to apply to such new gifts . . . else they only dazzle instead of enlightening me. God has his Archangels and consorts with them—tho’ he made too, and intimately sees what is good in, the worm. Observe, I speak only as you profess to think and so ought to speak—I do justice to your own principles, that is all!
Ch. But you very well know that the two parties do, on occasion, assume each other’s characteristics: what more disgusting, for instance, than to see how promptly the newly emancipated slave will adopt, in his own favour, the very measures of precaution, which pressed soreliest on himself as institutions of the tyranny he has just escaped from.—Do the classes, hitherto without opinion, get leave to express it? there is a confederacy immediately, from which—exercise your individual right and dissent, and woe be to you!
Ogni. And a journey over the sea to you!—That is the generous way. Say—emancipated slaves, the first excess, and off I go! The first time a poor devil, who has been bastinadoed steadily his whole life long, finds himself let alone and able to legislate, so begins pettishly, while he rubs his soles, “Woe be to whoever brings anything in the shape of a stick this way,”—you, rather than give up the very innocent pleasure of carrying one to switch flies with,—you, go away to everybody’s sorrow! Yet you were quite reconciled to staying at home while the governors used to pass, every now and then, some such edict as “Let no man indulge in owning a stick which is not thick enough to chastise our slaves, if need require.” Well—there are pre-ordained hierarchies among us, and a profane vulgar subjected to a different law altogether—yet I am rather sorry you should see it so clearly— for, do you know what is to . . . all but save you at the Day of Judgment, all you Men of Genius? It is this—that, while you generally began by pulling down God, and went on to the end of your life, in one effort at setting up your own Genius in his place,—still, the last, bitterest concession wrung with the utmost unwillingness from the experience of the very loftiest of you, was invariably—would one think it?—that the rest of mankind, down to the lowest of the mass, stood not, nor ever could stand, just on a level and equality with yourselves.—That will be a point in the favour of all such, I hope and believe!
Ch. Why, men of genius are usually charged, I think, with doing just the reverse; and at once acknowledging the natural inequality of mankind, by themselves participating in the universal craving after, and deference to, the civil distinctions which represent it. You wonder they pay such undue respect to titles and badges of superior rank!
Ogni. Not I! (always on your own ground and showing, be it noted!) Who doubts that, with a weapon to brandish, a man is the more formidable? Titles and badges are exercised as such a weapon, to which you and I look up wistfully.—We could pin lions with it moreover, while in its present owner’s hands it hardly prods rate. Nay, better than a mere weapon of easy mastery and obvious use, it is a mysterious divining rod that may serve you in undreamed of ways.—Beauty, Strength, Intellect—men often have none of these and yet conceive pretty accurately what kind of advantages they would bestow on the possessor.—You know at least what it is you make up your mind to forego, and so can apply the fittest substitute in your power; wanting Beauty, you cultivate Good Humour, missing Wit, you get Riches; but the mystic unimaginable operation of that gold collar and string of Latin names which suddenly turned poor stupid little peevish Cecco of our town into natural Lord of the best of us—a Duke, he is now! there indeed is a Virtue to be reverenced!
Ch. Ay, by the vulgar—not by Messere Stiatta the poet, who pays more assiduous court to him than any body.
Ogni. What else should Stiatta pay court to? He has talent, not honour and riches—men naturally covet what they have not.
Ch. No—or Cecco would covet talent, which he has not, whereas he covets more riches, of which he has plenty already.
Ogni. Because a purse added to a purse makes the holder twice as rich—but just such another talent as Stiatta’s, added to what he now possesses, what would that profit him? Give the talent a purse indeed, to do something with! But lo, how we keep the good people waiting. I only desired to do justice to the noble sentiments which animate you, and which you are too modest to duly enforce. Come, to our main business: shall we ascend the steps? I am going to propose you for Provost to the people; they know your antecedents, and will accept you with a joyful unanimity: whereon I confirm their choice. Rouse up! you are nerving yourself to an effort? Beware the disaster of Messere Stiatta we were talking of—who determining to keep an equal mind and constant face on whatever might be the fortune of his last new poem with our townsmen,—heard too plainly “hiss, hiss, hiss,” increase every moment, till at last the man fell senseless—not perceiving that the portentous sounds had all the while been issuing from between his own nobly clenched teeth, and nostrils narrowed by resolve!
Ch. Do you begin to throw off the mask? to jest with me, having got me effectually into your trap?
Ogni. Where is the trap, my friend? You hear what I engage to do, for my part—you, for yours, have only to fulfil your promise made just now within doors, of professing unlimited obedience to Rome’s authority in my person—and I shall authorise no more than the simple re-establishment of the Provostship and the conferment of its privileges upon yourself—the only novel stipulation being a birth of the peculiar circumstances of the time.
Ch. And that stipulation?
Ogni. Oh, the obvious one—that in the event of the discovery of the actual assailant of the late Provost . . .
Ogni. Why, he shall suffer the proper penalty, of
Ch. Who heard of this?
Ogni. Rather, who needed to hear of this?
Ch. Can it be, the popular rumour never reached you . . .
Ogni. Many more such rumours reach me, friend, than I choose to receive: those which wait longest have best chance—has the present one sufficiently waited? Now is its time for entry with effect. See the good people crowding about yonder palace-steps—which we may not have to ascend after all I—my good friends—(nay, two or three of you will answer every purpose)—who was it fell upon and proved nearly the death of your late Provost?—his successor desires to hear, that his day of inauguration may be graced by the act of prompt, bare justice we all anticipate? Who dealt the blow that night, does anybody know?
Luitolfo. [coming forward.] I!
Luit. I avow the deed, justify and approve it, and stand forth now, to relieve my friend of an unearned responsibility.—Having taken thought, I am grown stronger—I shall shrink from nothing that awaits me. Nay, Chiappino—we are friends still—I dare say there is some proof of your superior nature in this starting aside, strange as it seems at first. So, they tell me, my horse is of the right stock, because a shadow in the path frightens him into a frenzy, makes him dash my brains out. I understand only the dull mule’s way of standing stockishly, plodding soberly, suffering on occasion a blow or two with due patience.
Eu. I was determined to justify my choice, Chiappino; to let Luitolfo’s nature vindicate itself. Henceforth we are undivided, whatever be our fortune.
Ogni. Now, in these last ten minutes of silence, what have I been doing, deem you? Putting the finishing stroke to a homily of mine, I have long taken thought to perfect, on the text “Let whoso thinketh he standeth, take heed lest he fall.” To your house, Luitolfo!—Still silent, my patriotic friend? Well, that is a good sign, however! And you will go aside for a time? That is better still. I understand—it would be easy for you to die of remorse here on the spot, and shock us all, but you will live and grow worthy of coming back to us one day. There, I will tell every body; and you only do right to believe you will get better as you get older! All men do so,—they are worst in childhood, improve in manhood, and get ready in old age for another world. Youth, with its Beauty and Grace, would seem bestowed on us for some such reason as to make us partly endurable till we have time for really becoming so of ourselves, without their aid, when they leave us. The sweetest child we all smile on for his pleasant want of the whole world to break up, or suck in his mouth, seeing no other good in it—would be rudely handled by that world’s inhabitants, if he retained those angelic infantine desires when he has grown six feet high, black and bearded: but, little by little, he sees fit to forego claim after claim on the world, puts up with a less and less share of its good as his proper portion,—and when the octogenarian asks barely a sup of gruel and a fire of dry sticks, and thanks you as for his full allowance and right in the common good of life,—hoping nobody may murder him,—he who began by asking and expecting the whole of us to bow down in worship to him,—why, I say he is advanced, far onward, very far, nearly out of sight like our friend Chiappino yonder!