one for his own conscience, there are some cases in which it is
difficult to restrain the mind from judging. Thus I shall be very
easily persuaded that a man has earned his daily bread; and if he
has but a friend or two to whom his company is delightful at heart,
I am more than persuaded at once. But it will be very hard to
persuade me that any one has earned an income of a hundred
thousand. What he is to his friends, he still would be if he were
made penniless to-morrow; for as to the courtiers of luxury and
power, I will neither consider them friends, nor indeed consider
them at all. What he does for mankind there are most likely
hundreds who would do the same, as effectually for the race and as
pleasurably to themselves, for the merest fraction of this
monstrous wage. Why it is paid, I am, therefore, unable to
conceive, and as the man pays it himself, out of funds in his
detention, I have a certain backwardness to think him honest.

At least, we have gained a very obvious point: that WHAT A MAN
SPENDS UPON HIMSELF, HE SHALL HAVE EARNED BY SERVICES TO THE RACE.
Thence flows a principle for the outset of life, which is a little
different from that taught in the present day. I am addressing the
middle and the upper classes; those who have already been fostered
and prepared for life at some expense; those who have some choice
before them, and can pick professions; and above all, those who are
what is called independent, and need do nothing unless pushed by
honour or ambition. In this particular the poor are happy; among
them, when a lad comes to his strength, he must take the work that
offers, and can take it with an easy conscience. But in the richer
classes the question is complicated by the number of opportunities
and a variety of considerations. Here, then, this principle of
ours comes in helpfully. The young man has to seek, not a road to