of society, openly avowed, that friendship must not interfere with
business; which being paraphrased, means simply that a
consideration of money goes before any consideration of affection
known to this cold-blooded gang, that they have not even the honour
of thieves, and will rook their nearest and dearest as readily as a
stranger? I hope I would go as far as most to serve a friend; but
I declare openly I would not put on my hat to do a pleasure to
society. I may starve my appetites and control my temper for the
sake of those I love; but society shall take me as I choose to be,
or go without me. Neither they nor I will lose; for where there is
no love, it is both laborious and unprofitable to associate.

But it is obvious that if it is only right for a man to spend money
on that which he can truly and thoroughly enjoy, the doctrine
applies with equal force to the rich and to the poor, to the man
who has amassed many thousands as well as to the youth precariously
beginning life. And it may be asked, Is not this merely preparing
misers, who are not the best of company? But the principle was
this: that which a man has not fairly earned, and, further, that
which he cannot fully enjoy, does not belong to him, but is a part
of mankind's treasure which he holds as steward on parole. To
mankind, then, it must be made profitable; and how this should be
done is, once more, a problem which each man must solve for
himself, and about which none has a right to judge him. Yet there
are a few considerations which are very obvious and may here be
stated. Mankind is not only the whole in general, but every one in
particular. Every man or woman is one of mankind's dear
possessions; to his or her just brain, and kind heart, and active
hands, mankind intrusts some of its hopes for the future; he or she
is a possible well-spring of good acts and source of blessings to