would take a large allowance of sugar, and he had the tradition about
himself that he was a man of the most moderate habits; hence, with this
conviction, he was naturally disgusted at the saccharine excesses of
Avis.

I have sometimes thought that this facility of men in believing that
they are still what they once meant to be--this undisturbed
appropriation of a traditional character which is often but a melancholy
relic of early resolutions, like the worn and soiled testimonial to
soberness and honesty carried in the pocket of a tippler whom the need
of a dram has driven into peculation--may sometimes diminish the
turpitude of what seems a flat, barefaced falsehood. It is notorious
that a man may go on uttering false assertions about his own acts till
he at last believes in them: is it not possible that sometimes in the
very first utterance there may be a shade of creed-reciting belief, a
reproduction of a traditional self which is clung to against all
evidence? There is no knowing all the disguises of the lying serpent.

When we come to examine in detail what is the sane mind in the sane
body, the final test of completeness seems to be a security of
distinction between what we have professed and what we have done; what
we have aimed at and what we have achieved; what we have invented and
what we have witnessed or had evidenced to us; what we think and feel in
the present and what we thought and felt in the past.

I know that there is a common prejudice which regards the habitual
confusion of _now_ and _then_, of _it was_ and _it is_, of _it seemed
so_ and _I should like it to be so_, as a mark of high imaginative
endowment, while the power of precise statement and description is rated
lower, as the attitude of an everyday prosaic mind. High imagination is