22.  But we have lingered long enough in these painted courts.  The worth of the thing signified must vindicate our taste for the emblem.  Everything that is called fashion and courtesy humbles itself before the cause and fountain of honor, creator of titles and dignities, namely, the heart of love.  This is the royal blood, this the fire, which, in all countries and contingencies, will work after its kind and conquer ind expand all that approaches it.  This gives new meanings to every fact.  This impoverishes the rich, suffering no grandeur but its own.  What is rich?  Are you rich enough to help anybody? to succor the unfashionable and the eccentric? rich enough to make the Canadian in his wagon, the itinerant with his consul’s paper which commends him “To the charitable,” the swarthy Italian with his few broken words of English, the lame pauper hunted by overseers from town to town, even the poor insane or besotted wreck of man or woman, feel the noble exception of your presence and your house, from the general bleakness and stoniness; to make such feel that they were greeted with a voice which made them both remember and hope?  What is vulgar, but to refuse the claim on acute and conclusive reasons?  What is gentle, but to allow it, and give their heart and yours lone holiday from the national caution?  Without the rich heart, wealth is an ugly beggar.  The king of Schiraz[450] could not afford to be so bountiful as the poor Osman[451] who dwelt at his gate.  Osman had a humanity so broad and deep, that although his speech was so bold and free with the Koran[452] as to disgust all the dervishes, yet was there never a poor outcast, eccentric, or insane man, some fool who had cut off his beard, or who had been mutilated under a vow, or had a pet madness in his brain, but fled at once to him,—­that great heart lay there so sunny and hospitable in the center of the country,—­that it seemed as if the instinct of all sufferers drew them to his side.  And the madness which he harbored, he did not share.  Is not this to be rich? this only to be rightly rich?

23.  But I shall hear without pain, that I play the courtier very ill, and talk of that which I do not well understand.  It is easy to see, that what is called by distinction society and fashion, has good laws as well as bad, has much that is necessary, and much that is absurd.  Too good for banning, and too bad for blessing, it reminds us of a tradition of the pagan mythology, in any attempt to settle its character.  “I overheard Jove,[453] one day,” said Silenus,[454] “talking of destroying the earth; he said, it had failed; they were all rogues and vixens, who went from bad to worse, as fast as the days succeeded each other.  Minerva said, she hoped not; they were only ridiculous little creatures, with this odd circumstance, that they had a blur, or indeterminate aspect, seen far or seen near; if you called them bad, they would appear so; if you called them good, they would appear so; and there was no one person or action among them, which would not puzzle her owl,[455] much more all Olympus, to know whether it was fundamentally bad or good.”