love are for the most part barbarous.  Rings and other jewels are not gifts, but apologies for gifts.  The only gift is a portion of thyself.  Thou must bleed for me.  Therefore the poet brings his poem; the shepherd, his lamb; the farmer, corn; the miner, a gem; the sailor, coral and shells; the painter, his picture; the girl, a handkerchief of her own sewing.  This is right and pleasing, for it restores society in so far to its primary basis, when a man’s biography[462] is conveyed in his gift, and every man’s wealth is an index of his merit.  But it is a cold lifeless business when you go to the shops to buy me something which does not represent your life and talent, but a goldsmith’s.  That is fit for kings, and rich men who represent kings, and a false state of property, to make presents of gold and silver stuffs, as a kind of symbolical sin-offering,[463] or payment of blackmail.[464]

3.  The law of benefits is a difficult channel, which requires careful sailing, or rude boats.  It is not the office of a man to receive gifts.  How dare you give them?  We wish to be self-sustained.  We do not quite forgive a forgiver.  The hand that feeds us is in some danger of being bitten.  We can receive anything from love, for that is a way of receiving it from ourselves; but not from any one who assumes to bestow.  We sometimes hate the meat which we eat, because there seems something of degrading dependence in living by it.

    “Brother, if Jove[465] to thee a present make,
    Take heed that from his hands thou nothing take.”

We ask the whole.  Nothing less will content us.  We arraign society, if it do not give us besides earth, and fire, and water, opportunity, love, reverence, and objects of veneration.

4.  He is a good man, who can receive a gift well.  We are either glad or sorry at a gift, and both emotions are unbecoming.  Some violence, I think, is done, some degradation borne, when I rejoice or grieve at a gift.  I am sorry when my independence is invaded, or when a gift comes from such as do not know my spirit, and so the act is not supported; and if the gift pleases me overmuch, then I should be ashamed that the donor should read my heart, and see that I love his commodity, and not him.  The gift, to be true, must be the flowing of the giver unto me, correspondent to my flowing unto him.  When the waters are at level, then my goods pass to him, and his to me.  All his are mine, all mine his.  I say to him, How can you give me this pot of oil, or this flagon of wine, when all your oil and wine is mine, which belief of mine this gift seems to deny?  Hence the fitness of beautiful, not useful things for gifts.  This giving is flat usurpation, and therefore when the beneficiary is ungrateful, as all beneficiaries hate all Timons,[466] not at all considering the value of the gift, but looking back to the greater store it was taken from, I rather sympathize with the beneficiary, than with the anger of my lord, Timon.  For, the