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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..25bacdb --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #68189 (https://www.gutenberg.org/ebooks/68189) diff --git a/old/68189-0.txt b/old/68189-0.txt deleted file mode 100644 index 96bce4d..0000000 --- a/old/68189-0.txt +++ /dev/null @@ -1,907 +0,0 @@ -The Project Gutenberg eBook of Independence, by Rudyard Kipling - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: Independence - Rectorial address delivered at St. Andrews October 10, 1923 - -Author: Rudyard Kipling - -Release Date: May 28, 2022 [eBook #68189] - -Language: English - -Produced by: Martin Pettit and the Online Distributed Proofreading Team - at https://www.pgdp.net (This file was produced from images - generously made available by The Internet Archive) - -*** START OF THE PROJECT GUTENBERG EBOOK INDEPENDENCE *** - - -INDEPENDENCE - - - - -BOOKS BY RUDYARD KIPLING - - -ACTIONS AND REACTIONS -BRUSHWOOD BOY, THE -CAPTAINS COURAGEOUS -COLLECTED VERSE -DAY’S WORK, THE -DEPARTMENTAL DITTIES AND BALLADS AND BARRACK-ROOM BALLADS -DIVERSITY OF CREATURES, A -EYES OF ASIA, THE -FEET OF THE YOUNG MEN, THE -FIVE NATIONS, THE -FRANCE AT WAR -FRINGES OF THE FLEET -FROM SEA TO SEA -HISTORY OF ENGLAND, A -IRISH GUARDS IN THE GREAT WAR, THE -JUNGLE BOOK, THE -JUNGLE BOOK, SECOND -JUST SO SONG BOOK -JUST SO STORIES -KIM -KIPLING ANTHOLOGY, A PROSE AND VERSE -KIPLING CALENDAR -KIPLING STORIES AND POEMS EVERY CHILD SHOULD KNOW -KIPLING BIRTHDAY BOOK, THE -LAND AND SEA TALES -LETTERS OF TRAVEL -LIFE’S HANDICAP: BEING STORIES OF MINE OWN PEOPLE -LIGHT THAT FAILED, THE -MANY INVENTIONS -NAULAHKA, THE (With Wolcott Balestier) -PLAIN TALES FROM THE HILLS -PUCK OF POOK’S HILL -REWARDS AND FAIRIES -RUDYARD KIPLING’S VERSE: Inclusive Edition, 1885-1918 -SEA WARFARE -SEVEN SEAS, THE -SOLDIER STORIES -SOLDIERS THREE, THE STORY OF THE GADSBYS, AND IN BLACK AND WHITE -SONG OF THE ENGLISH, A -SONGS FROM BOOKS -STALKY & CO. -THEY -TRAFFICS AND DISCOVERIES -UNDER THE DEODARS, THE PHANTOM ’RICKSHAW, AND WEE WILLIE WINKIE -WITH THE NIGHT MAIL -YEARS BETWEEN, THE - - - - -INDEPENDENCE - -RECTORIAL ADDRESS -DELIVERED AT ST. ANDREWS -OCTOBER 10, 1923 - -BY -RUDYARD KIPLING - -[Illustration: Logo] - - -GARDEN CITY NEW YORK -DOUBLEDAY, PAGE & COMPANY -1924 - - - - -[Illustration: Rudyard Kipling signature] - -COPYRIGHT, 1923, BY -RUDYARD KIPLING - -ALL RIGHTS RESERVED - -PRINTED IN THE UNITED STATES -AT -THE COUNTRY LIFE PRESS, GARDEN CITY. N. Y. - - - - -INDEPENDENCE - - -The sole revenge that Maturity can take upon Youth for the sin of -being young, is to preach at it. When I was young I sat and suffered -under that dispensation. Now that I am older I purpose, if you, my -constituents, will permit me, to hand on the Sacred Torch of Boredom. - -In the First Volume, then, of the Pickering Edition of the works of the -late Robert Burns, on the 171st page, you will find this stanza: - - - To catch Dame Fortune’s golden smile, - Assiduous wait upon her, - And gather gear by every wile - That’s justified by honour-- - Not for to hide it in a hedge, - Nor for a train attendant, - But for the glorious privilege - Of being independent. - - -At first sight it may seem superfluous to speak of thrift and -independence to men of your race, and in a University that produced -Duncan of Ruthwell and Chalmers. I admit it. No man carries coals to -Newcastle--to sell; but if he wishes to discuss coal in the abstract, -as the Deacon of Dumfries discussed love, he will find Newcastle knows -something about it. And so, too, with you here. May I take it that you, -for the most part, come, as I did, from households conversant with -a certain strictness--let us call it a decent and wary economy--in -domestic matters, which has taught us to look at both sides of the -family shilling; that we belong to stock where present sacrifice for -future ends (our own education may have been among them) was accepted, -in principle and practice, as part of life? I ask this, because talking -to people who for any cause have been denied these experiences is like -trying to tell a neutral of our life between 1914 and 1918. - -Independence means, “Let every herring hang by its own head.” It -signifies the blessed state of hanging on to as few persons and things -as possible; and it leads up to the singular privilege of a man owning -himself. - -The desire for independence has been, up to the present, an -ineradicable human instinct, antedating even the social instinct. Let -us trace it back to its beginnings, so that we may not be surprised at -our own virtue to-day. - -Science tells us that Man did not begin life on the ground, but lived -first among tree-tops--a platform which does not offer much room for -large or democratic assemblies. Here he had to keep his individual -balance on the branches, under penalty of death or disablement if he -lost it, and here, when his few wants were satisfied, he had time to -realize slowly that he was not altogether like the beasts, but a person -apart, and therefore lonely. Not till he abandoned his family-tree, -and associated himself with his fellows on the flat, for predatory -or homicidal purposes, did he sacrifice his personal independence of -action, or cut into his large leisure of brooding abstraction necessary -for the discovery of his relations to his world. This is the period -in our Revered Ancestor’s progress through Time that strikes me as -immensely the most interesting and important. - -No one knows how long it took to divide the human line of ascent from -that of the larger apes; but during that cleavage there may have been -an epoch when Man lay under the affliction of something very like -human thought before he could have reached the relief of speech. It is -indeed conceivable that in that long inarticulate agony he may have -traversed--dumb--the full round of personal experience and emotion. And -when, at last, speech was born, what was the first practical use Man -made of it? Remember, he was, by that time, past-master in all arts of -camouflage known to the beasts. He could hide near a water-hole, and -catch them as they came down to drink--which is the germ of war. He -could attract them by imitating their cries of distress or love--which -is the genesis of most of the arts. He could double back on his tracks -and thus circumvent an acquaintance of his own kind who was stalking -him--which is obviously the origin of most of our social amenities. -In short, he could _act_, to admiration, any kind of lie then extant. -I submit, therefore, that the first use Man made of his new power of -expression was to _tell_ a lie--a frigid and calculated lie. - -Imagine the wonder and delight of the First Liar in the World when he -found that the first lie overwhelmingly outdid every effect of his old -mud-and-grass camouflages with no expenditure of energy! Conceive his -pride, his awestricken admiration of himself, when he saw that, by -mere word of mouth, he could send his simpler companions shinning up -trees in search of fruit which he knew was not there, and when they -descended, empty and angry, he could persuade them that they, and not -he, were in fault, and could despatch them hopefully up another tree! -Can you blame the Creature for thinking himself a god? The only thing -that kept him within bounds must have been the discovery that this -miracle-working was not confined to himself. - -Unfortunately--most unfortunately--we have no record of the meeting of -the World’s First Liar with the World’s Second Liar; but from what we -know of their descendants to-day, they were probably of opposite sexes, -married at once, and begat a numerous progeny. For there is no doubt -that Mankind suffered much and early from this same vice of lying. -One sees that in the enormous value attached by the most primitive -civilizations to the practice of telling the Truth; and the extravagant -praise awarded, mostly after death, to individuals notorious for the -practice. - -Now the amount of Truth open to Mankind has always been limited. -Substantially, it comes to no more than the axiom quoted by the Fool in -_Twelfth Night_, on the authority of the witty Hermit of Prague, “That -that is, is.” Conversely, “That that is not, isn’t.” But it is just -this Truth which Man most bitterly resents being brought to his notice. -He will do, suffer, and permit anything rather than acknowledge it. He -desires that the waters which he has digged and canalized should run -uphill by themselves when it suits him. He desires that the numerals -which he has himself counted on his fingers and christened “two and -two” should make three and five according to his varying needs or -moods. Why does he want this? Because, subconsciously, he still scales -himself against his age-old companions, the beasts, who can only act -lies. Man knows that, at any moment, he can tell a lie which, for a -while, will delay or divert the workings of cause and effect. Being an -animal who is still learning to reason, he does not yet understand why -with a little more, or a little louder, lying he should not be able -permanently to break the chain of that law of cause and effect--the -Justice without the Mercy--which he hates, and to have everything both -ways in every relation of his life. - -In other words, we want to be independent of facts, and the younger -we are, the more intolerant are we of those who tell us that this is -impossible. When I wished to claim my independence and to express -myself according to the latest lights of my age (for there were lights -even then), it was disheartening to be told that I could not expect to -be clothed, fed, taught, amused, and comforted--not to say preached -at--by others, and at the same time to practise towards them a savage -and thorny independence. - -I imagine that you, perhaps, may have assisted at domestic conferences -on these lines; but I maintain that we are not the unthinking asses -that our elders called us. Our self-expression may have been a trifle -crude, but the instinct that prompted it was that primal instinct of -independence which antedates the social one, and makes the young at -times a little difficult. It comes down from the dumb and dreadful -epoch when all that Man knew was that he was himself, and not another, -and therefore the loneliest of created beings; and _you_ know that -there is no loneliness to equal the loneliness of youth at war with its -surroundings in a world that does not care. - -I can give you no great comfort in your war, but, if you will allow me, -I will give you a scientific parallel that may bear on the situation. - -Not once upon a time, but at many different times in different places -and ages, it came over some one Primitive Man that he desired, above -everything, to escape for a while from the sight and sound and the -smell of his Tribe. It may have been an excellent Tribe, or it may have -been an abominable one, but whichever it was he had had enough of it -for a time. Knowing no more than the psychology of his age (whereas -we, of course, know the psychology of all the ages), he referred his -impulse to the direct orders, guidance, or leading of his Totem, his -Guardian Spirit, his Disembodied Ancestor, or other Private God, who -had appeared to him in a dream and inspired his action. - -Herein our ancestor was as logical as a man taking his Degree on the -eve of a professional career--not to say as practical as a Scot. He -accepted Spirits and Manifestations of all kinds as part of his highly -organized life, which had its roots in the immemorial past; but, -outside that, the amount of truth open to him was limited. He only knew -that if he did not provide himself with rations in advance, for his -proposed excursion away from the Tribe, he would surely starve. - -Consequently, he took some pains and practised a certain amount of -self-denial to get and prepare these rations. He may have wished to go -forth on some utterly useless diversion, such as hacking down a tree or -piling up stones, but whatever his object was, he intended to undertake -it without the advice, interference, or even the privity of his Tribe. -He might appreciate the dear creatures much better on his return; -he might hatch out wonderful schemes for their advantage during his -absence. But that would be a side-issue. The power that possessed him -was the desire to own himself for a while, even as his ancestors, whose -spirits had, he believed, laid this upon him, had owned themselves, -before the Tribal idea had been evolved. - -Morally his action was unassailable; his personal God had dictated -it. Materially, his justification for his departure from the normal -was the greasy, inconspicuous packet of iron rations on his shoulder, -the trouble he had taken to get them, and the extent to which he was -prepared not to break into them except as a last resort. For, without -that material, backed by those purposes, his visions of his Totem, -Spirit, or God would have melted back into the ruck of unstable, -unfulfilled dreams; and his own weariness of his Tribe would have -returned upon himself in barrenness of mind and bitterness of soul. - -Because if a man has _not_ his rations in advance, for any excursion of -any kind that he proposes to himself, he must stay with his Tribe. He -may swear at it aloud or under his breath. He may tell himself and his -friends what splendid things he would do were he his own master, but -as his Tribe goes so must he go--for his belly’s sake. When and as it -lies, so must he lie. Its people must be his people, and its God must -be his God. Some men may accept this dispensation; some may question -it. It is to the latter that I would speak. - -Remember always that, except for the appliances we make, the rates at -which we move ourselves and our possessions through space, and the -words which we use, nothing in life changes. The utmost any generation -can do is to rebaptize each spiritual or emotional rebirth in its own -tongue. Then it goes to its grave hot and bothered, because no new -birth has been vouchsafed for its salvation, or even its relief. - -And your generation succeeds to an unpromising and dishevelled -heritage. In addition to your own sins, which will be numerous but -quite normal, you have to carry the extra handicap of the sins of your -fathers. This, it is possible that many of you have already made clear -to your immediate circle. But the point you probably omitted (as our -generation did, when we used to deliver _our_ magnificent, unpublished -orations De Juventute) is that no shortcomings on the part of others -can save us from the consequences of our own shortcomings. - -It is also true that you were brought into this world without being -consulted. But even this disability, from which, by the way, Adam -suffered, though it may justify our adopting a critical attitude -towards First Causes, will not in the long run nourish our physical or -mental needs. There seems, moreover, to be an unscientific objection on -the part of First Causes against being enquired of. - -For you who follow on the heels of the Great War are affected, as you -are bound to be, by a demoralization not unlike that which overtakes a -household where there has been long and severe illness, followed by a -relaxation of domestic ritual, and accompanied by loud self-pity and -large recriminations. Nor is this all your load. The past few years -have so immensely quickened and emphasized all means of communication, -visible and invisible, in every direction that our world--which is -only another name for the Tribe--is not merely “too much with us,” but -moves, shouts, and moralizes about our path and our bed, through every -hour of our days and nights. Even a normal world might become confusing -on these terms; and ours is far from being normal. One-sixth of its -area has passed bodily out of civilization; and much of the remainder -appears to be divided, with no consciousness of sin, between an earnest -intention to make Earth Hell as soon as possible, and an equally -earnest intention, with no consciousness of presumption, to make it -Heaven on or before the same date. But you have ample opportunities of -observing this for yourselves. - -The broad and immediate result is, partly through a recent necessity -for thinking and acting in large masses, partly through the instinct -of mankind to draw together and cry out when calamity hits them, and -very largely through the quickening of communications, the power of -the Tribe over the individual has become more extended, particular, -pontifical, and, using the word in both senses, impertinent, than it -has been for many generations. Some men accept this omnipresence of -crowds; some may resent it. It is to the latter that I am speaking. - -The independence which was a “glorious privilege” in Robert Burns’s -day, is now more difficult to achieve than when one had merely to -overcome a few material obstacles, and the rest followed almost -automatically. Nowadays, to own oneself in any decent measure, one has -to run counter to a gospel, and to fight against its atmosphere; and -an atmosphere, as long as it can be kept up, is rather cloying. - -Even so, there is no need for the individual who intends to own himself -to be too pessimistic. Let us, as our forefathers used, count our -blessings. - -You, my constituents, enjoy three special ones. First, thanks to the -continuity of self-denial on the part of your own forbears, the bulk -of you will enter professions and callings in which you will be free -men--free to be paid what your work is worth in the open market, -irrespective of your alleged merits or your needs. Free, moreover, to -work without physical molestation of yourself or your family as long -and as closely as you please--free to exploit your own powers and your -own health to the uttermost for your own ends. - -Your second blessing is that you carry in your land’s history and in -your hearts the strongest instinct of inherited continuity, which -expresses itself in your passionate interest in your own folk, your -own race and all its values. History shows that, from remote ages, -the Scots would descend from their heather and associate together -on the flat for predatory purposes; these now take the form of -raiding the world in all departments of life--and governments. But at -intervals your race, more than others, feel the necessity for owning -itself. Therefore it returns, in groups, to its heather, where, under -camouflage of “games” and “gatherings,” it fortifies itself with the -rites, incantations, pass-words, raiment, dances, food and drink of its -ancestors, and re-initiates itself into its primal individualism. These -ceremonies, as the Southern races know to their cost, give its members -fresh strength for renewed forays. - -And that same strength is your third and chief blessing. I have already -touched on the privilege of being broken by birth, custom, precept -and example to doing without things. This is where the sons of the -small houses who have borne the yoke in their youth hold a cumulative -advantage over those who have been accustomed to life with broad -margins. Such men can and do accommodate themselves to straitened -circumstances at a pinch, and for an object; but they are as aware of -their efforts afterwards as an untrained man is aware of his muscles on -the second morning of a walking tour; and when they have won through -what they consider hardship they are apt to waste good time and place -by subconsciously approving, or even remembering, their own efforts. -On the other hand, the man who has been used to shaving, let us say, in -cold water at seven o’clock the year round, takes what one may call the -minor damnabilities of life in his stride, without either making a song -about them or writing home about them. And that is the chief reason why -the untrained man always has to pay more for the privilege of owning -himself than the man trained to the little things. It is the little -things, in microbes or morale, that make us, as it is the little things -that break us. - -Also, men in any walk of life who have been taught not to waste or -muddle material under their hand are less given to muddle or mishandle -moral, intellectual, and emotional issues than men whose wastage has -never been checked, or who look to have their wastage made good by -others. The proof is plain. - -Among the generations that have preceded you at this University were -men of your own blood--many and many--who did their work on the -traditional sack of peasemeal or oatmeal behind the door--weighed out -and measured with their own hands against the cravings of their natural -appetites. - -These were men who intended to own themselves, in obedience to some -dream, leading, or word which had come to them. They knew that it would -be a hard and long task, so they set about it with their own iron -rations on their own backs, and they walked along the sands here to -pick up driftwood to keep the fire going in their lodgings. - -Now, what in this World, or the next, can the World, or any Tribe in -it, do with or to people of this temper? Bribe them by good dinners -to take larger views on life? They would probably see their hosts -under the table first and argue their heads off afterwards. Offer ’em -money to shed a conviction or two? A man doesn’t lightly sell what he -has paid for with his hide. Stampede them, or coax them, or threaten -them into countenancing the issue of false weights and measures? It is -a little hard to liberalize persons who have done their own weighing -and measuring with broken teacups by the light of tallow candles. No! -Those thrifty souls must have been a narrow and an anfractuous breed -to handle; but, by their God, in whose Word they walked, they owned -themselves! And their ownership was based upon the truth that if you -have not your own rations you must feed out of your Tribe’s hands--with -all that that implies. - -Should any of you care to own yourselves on these lines, your -insurances ought to be effected in those first ten years of a young -man’s life when he is neither seen nor heard. This is the period--one -mostly spends it in lodgings, alone--that corresponds to the time when -Man in the making began to realize that he was himself and not another. - -The post-war world which discusses so fluently and frankly the -universality and cogency of Sex as the dominant factor of life, has -adopted a reserved and modest attitude in its handling of the imperious -and inevitable details of mere living and working. I will respect that -attitude. - -The initial payments on the policy of one’s independence, then, must be -financed, by no means for publication, but as a guarantee of good faith -towards oneself, primarily out of the drinks that one does not too -continuously take; the maidens in whom one does not too extravagantly -rejoice; the entertainments that one does not too systematically attend -or conduct; the transportation one does not too magnificently employ; -the bets one does not too generally place, and the objects of beauty -and desire that one does not too generously buy. Secondarily, those -revenues can be added to by extra work undertaken at hours before or -after one’s regular work, when one would infinitely rather rest or -play. That involves the question of how far you can drive yourself -without breaking down, and if you do break down, how soon you can -recover and carry on again. This is for you to judge, and to act -accordingly. - -No one regrets--no one has regretted--more than I that these should -be the terms of the policy. It would better suit the spirit of the -age if personal independence could be guaranteed for all by some form -of co-ordinated action combined with public assistance and so forth. -Unfortunately there are still a few things in this world that a man -must manage for himself: his own independence is one of them; and the -obscure, repeated shifts and contrivances and abstentions necessary to -the manufacture of it are too personal and intimate to expose to the -inspection of any Department, however sympathetic. - -If you have a temperament that can accommodate itself to cramping your -style while you are thus saving, you are lucky. But, any way, you will -be more or less uncomfortable until it presently dawns on you that you -have put enough by to give you food and housing for, say, one week -ahead. It is both sedative and anti-spasmodic--it makes for calm in the -individual and forbearance towards the Tribe--to know that you hold -even seven days’ potential independence in reserve--and owed to no man. -One is led on to stretch that painfully extorted time to one month if -possible; and as one sees that this is possible, the possibilities -grow. Bit by bit, one builds up and digs oneself into a base whence one -can move in any direction, and fall back upon in any need. The need -may be merely to sit still and consider, as did our first ancestors, -what manner of animal we are; or it may be to cut loose at a minute’s -notice from a situation which has become intolerable or unworthy; -but, whatever it may be, it is one’s own need, and the opportunity of -meeting it has been made by one’s own self. - -After all, yourself is the only person you can by no possibility -get away from in this life, and, may be, in another. It is worth a -little pains and money to do good to him. For it is he, and not our -derivatively educated minds or our induced emotions, who preserves in -us the undefeated senior instinct of independence. You can test this -by promising yourself _not_ to do a thing, and noticing the scandalous -amount of special pleading that you have to go through with yourself -if you break your promise. A man does not always remember, or follow -up, the great things which he has promised himself or his friends to -do; but he rarely forgets or forgives when he has promised himself -_not_ to do even a little thing. This is because Man has lived with -himself as an individual, vastly longer than he has lived with himself -under tribal conditions. Consequently, facts about his noble solitary -self and his earliest achievements had time to get well fixed in his -memory. He knew he was not altogether one with the beasts. His amazing -experiences with his first lie had shown him that he was something of -a magician, if not a miracle-worker; and his first impulse towards -self-denial, for ends not immediately in sight, must have been a -revelation of himself to himself as stupendous as a belief in a future -life, which it was possibly intended to herald. It is only natural, -then, that individuals who first practised this apparently insane -and purposeless exercise came later to bulk in the legends of their -Tribe as demigods, who went forth and bearded the gods themselves for -gifts--for fire, wisdom, or knowledge of the arts. - -But one thing that stands outside exaggeration or -belittlement--through all changes in shapes of things and the sounds of -words--is the bidding, the guidance, that drives a man to own himself -and upholds him through his steps on that road. That bidding comes, -direct as a beam of light, from that Past when man had grown into his -present shape, which Past, could we question it, would probably refer -us to a Past immeasurably remoter still, whose Creature, not yet Man, -felt within him that it was not well for him to jackal round another -brute’s kill, even if he went hungry for a while. - -It is not such a far cry from that Creature, howling over his empty -stomach in the dark, to the Heir of all the Ages counting over his -coppers in front of a cookshop, to see if they will run to a full -meal--as some few here have had to do; and the principle is the same: -“At any price that I can pay, let me own myself.” - -And the price _is_ worth paying if you keep what you have bought. For -the eternal question still is whether the profit of any concession -that a man makes to his Tribe, against the Light that is in him, -outweighs or justifies his disregard of that Light. A man may apply his -independence to what is called worldly advantage, and discover too late -that he laboriously has made himself dependent on a mass of external -conditions, for the maintenance of which he has sacrificed himself. So -he may be festooned with the whole haberdashery of success, and go to -his grave a castaway. - -Some men hold that this risk is worth taking. Others do not. It is to -these that I have spoken. - -“_Let the council of thy own heart stand, for there is no man more -faithful unto thee than it. 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Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. - -Most people start at our website which has the main PG search -facility: www.gutenberg.org - -This website includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. diff --git a/old/68189-0.zip b/old/68189-0.zip Binary files differdeleted file mode 100644 index 2f80e5f..0000000 --- a/old/68189-0.zip +++ /dev/null diff --git a/old/68189-h.zip b/old/68189-h.zip Binary files differdeleted file mode 100644 index 0fb7f8a..0000000 --- a/old/68189-h.zip +++ /dev/null diff --git a/old/68189-h/68189-h.htm b/old/68189-h/68189-h.htm deleted file mode 100644 index b2a7932..0000000 --- a/old/68189-h/68189-h.htm +++ /dev/null @@ -1,1031 +0,0 @@ -<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" - "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> - -<html xmlns="http://www.w3.org/1999/xhtml"> - <head> - <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> - <title> - The Project Gutenberg eBook of Independence, by Rudyard Kipling. - </title> - <link rel="coverpage" href="images/cover.jpg" /> - <style type="text/css"> - - p { margin-top: .75em; - text-align: justify; - margin-bottom: .75em; - } - - p.bold {text-align: center; font-weight: bold;} - p.bold2 {text-align: center; font-weight: bold; font-size: 150%;} - - h1,h2,h3,h4,h5,h6 { - text-align: center; /* all headings centered */ - clear: both; - } - h1 span, h2 span { display: block; text-align: center; } - #id1 { font-size: smaller } - - - hr { - width: 33%; - margin-top: 2em; - margin-bottom: 2em; - margin-left: 33.5%; - margin-right: 33.5%; - clear: both; - } - - body{margin-left: 10%; - margin-right: 10%; - } - - .pagenum { /* uncomment the next line for invisible page numbers */ - /* visibility: hidden; */ - position: absolute; - left: 92%; - font-size: smaller; - text-align: right; - text-indent: 0px; - } /* page numbers */ - - .center {text-align: center;} - .space-above {margin-top: 3em;} - - .poem {display: inline-block; text-align: left;} - .poem br {display: none;} - .poem .stanza {margin: 1em 0em 1em 0em;} - .poem div {margin: 0; padding-left: 3em; text-indent: -3em;} - .poem div.i1 {margin-left: 1em;} - - </style> - </head> -<body> -<div lang='en' xml:lang='en'> -<p style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of <span lang='' xml:lang=''>Independence</span>, by Rudyard Kipling</p> -<div style='display:block; margin:1em 0'> -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> -</div> - -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Title: <span lang='' xml:lang=''>Independence</span></p> -<p style='display:block; margin-left:2em; text-indent:0; margin-top:0; margin-bottom:1em;'><span lang='' xml:lang=''>Rectorial address delivered at St. Andrews October 10, 1923</span></p> -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Author: Rudyard Kipling</p> -<p style='display:block; text-indent:0; margin:1em 0'>Release Date: May 28, 2022 [eBook #68189]</p> -<p style='display:block; text-indent:0; margin:1em 0'>Language: English</p> - <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em; text-align:left'>Produced by: Martin Pettit and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive)</p> -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK <span lang='' xml:lang=''>INDEPENDENCE</span> ***</div> - -<div class="center"><img src="images/front.jpg" alt="front" /></div> - -<hr /> - -<h1>INDEPENDENCE</h1> - -<hr /> - -<div class="center"><img src="images/books.jpg" alt="Books by Rudyard Kipling" /></div> - -<hr /> - -<div class="center"><img src="images/title.jpg" alt="title page" /></div> - -<hr /> - -<p class="bold2">INDEPENDENCE</p> - -<p class="bold">RECTORIAL ADDRESS<br />DELIVERED AT ST. ANDREWS<br />OCTOBER 10, 1923</p> - -<p class="bold">BY<br />RUDYARD KIPLING</p> - -<div class="center space-above"><img src="images/logo.jpg" alt="logo" /></div> - -<p class="bold space-above">GARDEN CITY NEW YORK<br />DOUBLEDAY, PAGE & COMPANY<br />1924</p> - -<hr /> - -<div class="center space-above"><img src="images/sig.jpg" alt="Rudyard Kipling signatur" /></div> - -<p class="center">COPYRIGHT, 1923, BY<br />RUDYARD KIPLING</p> - -<p class="center">ALL RIGHTS RESERVED</p> - -<p class="center">PRINTED IN THE UNITED STATES<br />AT<br />THE COUNTRY LIFE PRESS, GARDEN CITY. N. Y.</p> - -<hr /> - -<p class="bold2">INDEPENDENCE</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_1" id="Page_1">[Pg 1]</a></span></p> - -<p class="bold2">INDEPENDENCE</p> - -<p>The sole revenge that Maturity can take upon Youth for the sin of -being young, is to preach at it. When I was young I sat and suffered -under that dispensation. Now that I am older I purpose, if you, my -constituents, will permit me, to hand on the Sacred Torch of Boredom.</p> - -<p>In the First Volume, then, of the Pickering Edition of the works of the -late Robert Burns, on the 171st page, you will find this stanza:</p> - -<div class="center"><div class="poem"><div class="stanza"> -<div>To catch Dame Fortune’s golden smile,</div> -<div class="i1">Assiduous wait upon her,</div> -<div>And gather gear by every wile</div> -<div class="i1">That’s justified by honour—</div> -<div><span class="pagenum"><a name="Page_2" id="Page_2">[Pg 2]</a></span>Not for to hide it in a hedge,</div> -<div class="i1">Nor for a train attendant,</div> -<div>But for the glorious privilege</div> -<div class="i1">Of being independent.</div> -</div></div></div> - -<p>At first sight it may seem superfluous to speak of thrift and -independence to men of your race, and in a University that produced -Duncan of Ruthwell and Chalmers. I admit it. No man carries coals to -Newcastle—to sell; but if he wishes to discuss coal in the abstract, -as the Deacon of Dumfries discussed love, he will find Newcastle knows -something about it. And so, too, with you here. May I take it that you, -for the most part, come, as I did, from households conversant with -a certain strictness—let us call it a decent and wary economy—in -domestic matters, which has taught us to look at both sides of the -family shilling; that we belong to stock<span class="pagenum"><a name="Page_3" id="Page_3">[Pg 3]</a></span> where present sacrifice for -future ends (our own education may have been among them) was accepted, -in principle and practice, as part of life? I ask this, because talking -to people who for any cause have been denied these experiences is like -trying to tell a neutral of our life between 1914 and 1918.</p> - -<p>Independence means, “Let every herring hang by its own head.” It -signifies the blessed state of hanging on to as few persons and things -as possible; and it leads up to the singular privilege of a man owning -himself.</p> - -<p>The desire for independence has been, up to the present, an -ineradicable human instinct, antedating even the social instinct. Let -us trace it back to its beginnings, so that we may not be surprised at -our own virtue to-day.</p> - -<p>Science tells us that Man did not begin<span class="pagenum"><a name="Page_4" id="Page_4">[Pg 4]</a></span> life on the ground, but lived -first among tree-tops—a platform which does not offer much room for -large or democratic assemblies. Here he had to keep his individual -balance on the branches, under penalty of death or disablement if he -lost it, and here, when his few wants were satisfied, he had time to -realize slowly that he was not altogether like the beasts, but a person -apart, and therefore lonely. Not till he abandoned his family-tree, -and associated himself with his fellows on the flat, for predatory -or homicidal purposes, did he sacrifice his personal independence of -action, or cut into his large leisure of brooding abstraction necessary -for the discovery of his relations to his world. This is the period -in our Revered Ancestor’s progress through Time that strikes me as -immensely the most interesting and important.</p> - -<p><span class="pagenum"><a name="Page_5" id="Page_5">[Pg 5]</a></span></p> - -<p>No one knows how long it took to divide the human line of ascent from -that of the larger apes; but during that cleavage there may have been -an epoch when Man lay under the affliction of something very like -human thought before he could have reached the relief of speech. It is -indeed conceivable that in that long inarticulate agony he may have -traversed—dumb—the full round of personal experience and emotion. And -when, at last, speech was born, what was the first practical use Man -made of it? Remember, he was, by that time, past-master in all arts of -camouflage known to the beasts. He could hide near a water-hole, and -catch them as they came down to drink—which is the germ of war. He -could attract them by imitating their cries of distress or love—which -is the genesis of most of the arts. He could double back on his tracks -and thus <span class="pagenum"><a name="Page_6" id="Page_6">[Pg 6]</a></span>circumvent an acquaintance of his own kind who was stalking -him—which is obviously the origin of most of our social amenities. -In short, he could <i>act</i>, to admiration, any kind of lie then extant. -I submit, therefore, that the first use Man made of his new power of -expression was to <i>tell</i> a lie—a frigid and calculated lie.</p> - -<p>Imagine the wonder and delight of the First Liar in the World when he -found that the first lie overwhelmingly outdid every effect of his old -mud-and-grass camouflages with no expenditure of energy! Conceive his -pride, his awestricken admiration of himself, when he saw that, by -mere word of mouth, he could send his simpler companions shinning up -trees in search of fruit which he knew was not there, and when they -descended, empty and angry, he could persuade them that they, and not -he, were in fault, and could<span class="pagenum"><a name="Page_7" id="Page_7">[Pg 7]</a></span> despatch them hopefully up another tree! -Can you blame the Creature for thinking himself a god? The only thing -that kept him within bounds must have been the discovery that this -miracle-working was not confined to himself.</p> - -<p>Unfortunately—most unfortunately—we have no record of the meeting of -the World’s First Liar with the World’s Second Liar; but from what we -know of their descendants to-day, they were probably of opposite sexes, -married at once, and begat a numerous progeny. For there is no doubt -that Mankind suffered much and early from this same vice of lying. -One sees that in the enormous value attached by the most primitive -civilizations to the practice of telling the Truth; and the extravagant -praise awarded, mostly after death, to individuals notorious for the -practice.</p> - -<p><span class="pagenum"><a name="Page_8" id="Page_8">[Pg 8]</a></span></p> - -<p>Now the amount of Truth open to Mankind has always been limited. -Substantially, it comes to no more than the axiom quoted by the Fool in -<i>Twelfth Night</i>, on the authority of the witty Hermit of Prague, “That -that is, is.” Conversely, “That that is not, isn’t.” But it is just -this Truth which Man most bitterly resents being brought to his notice. -He will do, suffer, and permit anything rather than acknowledge it. He -desires that the waters which he has digged and canalized should run -uphill by themselves when it suits him. He desires that the numerals -which he has himself counted on his fingers and christened “two and -two” should make three and five according to his varying needs or -moods. Why does he want this? Because, subconsciously, he still scales -himself against his age-old companions, the<span class="pagenum"><a name="Page_9" id="Page_9">[Pg 9]</a></span> beasts, who can only act -lies. Man knows that, at any moment, he can tell a lie which, for a -while, will delay or divert the workings of cause and effect. Being an -animal who is still learning to reason, he does not yet understand why -with a little more, or a little louder, lying he should not be able -permanently to break the chain of that law of cause and effect—the -Justice without the Mercy—which he hates, and to have everything both -ways in every relation of his life.</p> - -<p>In other words, we want to be independent of facts, and the younger -we are, the more intolerant are we of those who tell us that this is -impossible. When I wished to claim my independence and to express -myself according to the latest lights of my age (for there were lights -even then), it was disheartening to be told that I could not expect to -be clothed,<span class="pagenum"><a name="Page_10" id="Page_10">[Pg 10]</a></span> fed, taught, amused, and comforted—not to say preached -at—by others, and at the same time to practise towards them a savage -and thorny independence.</p> - -<p>I imagine that you, perhaps, may have assisted at domestic conferences -on these lines; but I maintain that we are not the unthinking asses -that our elders called us. Our self-expression may have been a trifle -crude, but the instinct that prompted it was that primal instinct of -independence which antedates the social one, and makes the young at -times a little difficult. It comes down from the dumb and dreadful -epoch when all that Man knew was that he was himself, and not another, -and therefore the loneliest of created beings; and <i>you</i> know that -there is no loneliness to equal the loneliness of youth at war with its -surroundings in a world that does not care.</p> - -<p><span class="pagenum"><a name="Page_11" id="Page_11">[Pg 11]</a></span></p> - -<p>I can give you no great comfort in your war, but, if you will allow me, -I will give you a scientific parallel that may bear on the situation.</p> - -<p>Not once upon a time, but at many different times in different places -and ages, it came over some one Primitive Man that he desired, above -everything, to escape for a while from the sight and sound and the -smell of his Tribe. It may have been an excellent Tribe, or it may have -been an abominable one, but whichever it was he had had enough of it -for a time. Knowing no more than the psychology of his age (whereas -we, of course, know the psychology of all the ages), he referred his -impulse to the direct orders, guidance, or leading of his Totem, his -Guardian Spirit, his Disembodied Ancestor, or other Private God, who -had appeared to him in a dream and inspired his action.</p> - -<p><span class="pagenum"><a name="Page_12" id="Page_12">[Pg 12]</a></span></p> - -<p>Herein our ancestor was as logical as a man taking his Degree on the -eve of a professional career—not to say as practical as a Scot. He -accepted Spirits and Manifestations of all kinds as part of his highly -organized life, which had its roots in the immemorial past; but, -outside that, the amount of truth open to him was limited. He only knew -that if he did not provide himself with rations in advance, for his -proposed excursion away from the Tribe, he would surely starve.</p> - -<p>Consequently, he took some pains and practised a certain amount of -self-denial to get and prepare these rations. He may have wished to go -forth on some utterly useless diversion, such as hacking down a tree or -piling up stones, but whatever his object was, he intended to undertake -it without the advice, interference, or even the privity of his Tribe.<span class="pagenum"><a name="Page_13" id="Page_13">[Pg 13]</a></span> -He might appreciate the dear creatures much better on his return; -he might hatch out wonderful schemes for their advantage during his -absence. But that would be a side-issue. The power that possessed him -was the desire to own himself for a while, even as his ancestors, whose -spirits had, he believed, laid this upon him, had owned themselves, -before the Tribal idea had been evolved.</p> - -<p>Morally his action was unassailable; his personal God had dictated -it. Materially, his justification for his departure from the normal -was the greasy, inconspicuous packet of iron rations on his shoulder, -the trouble he had taken to get them, and the extent to which he was -prepared not to break into them except as a last resort. For, without -that material, backed by those purposes, his visions of his Totem, -Spirit, or God would<span class="pagenum"><a name="Page_14" id="Page_14">[Pg 14]</a></span> have melted back into the ruck of unstable, -unfulfilled dreams; and his own weariness of his Tribe would have -returned upon himself in barrenness of mind and bitterness of soul.</p> - -<p>Because if a man has <i>not</i> his rations in advance, for any excursion of -any kind that he proposes to himself, he must stay with his Tribe. He -may swear at it aloud or under his breath. He may tell himself and his -friends what splendid things he would do were he his own master, but -as his Tribe goes so must he go—for his belly’s sake. When and as it -lies, so must he lie. Its people must be his people, and its God must -be his God. Some men may accept this dispensation; some may question -it. It is to the latter that I would speak.</p> - -<p>Remember always that, except for the appliances we make, the rates at -which<span class="pagenum"><a name="Page_15" id="Page_15">[Pg 15]</a></span> we move ourselves and our possessions through space, and the -words which we use, nothing in life changes. The utmost any generation -can do is to rebaptize each spiritual or emotional rebirth in its own -tongue. Then it goes to its grave hot and bothered, because no new -birth has been vouchsafed for its salvation, or even its relief.</p> - -<p>And your generation succeeds to an unpromising and dishevelled -heritage. In addition to your own sins, which will be numerous but -quite normal, you have to carry the extra handicap of the sins of your -fathers. This, it is possible that many of you have already made clear -to your immediate circle. But the point you probably omitted (as our -generation did, when we used to deliver <i>our</i> magnificent, unpublished -orations De Juventute) is that no shortcomings on the part of<span class="pagenum"><a name="Page_16" id="Page_16">[Pg 16]</a></span> others -can save us from the consequences of our own shortcomings.</p> - -<p>It is also true that you were brought into this world without being -consulted. But even this disability, from which, by the way, Adam -suffered, though it may justify our adopting a critical attitude -towards First Causes, will not in the long run nourish our physical or -mental needs. There seems, moreover, to be an unscientific objection on -the part of First Causes against being enquired of.</p> - -<p>For you who follow on the heels of the Great War are affected, as you -are bound to be, by a demoralization not unlike that which overtakes a -household where there has been long and severe illness, followed by a -relaxation of domestic ritual, and accompanied by loud self-pity and -large recriminations. Nor is this all your load. The past few years -have so immensely<span class="pagenum"><a name="Page_17" id="Page_17">[Pg 17]</a></span> quickened and emphasized all means of communication, -visible and invisible, in every direction that our world—which is -only another name for the Tribe—is not merely “too much with us,” but -moves, shouts, and moralizes about our path and our bed, through every -hour of our days and nights. Even a normal world might become confusing -on these terms; and ours is far from being normal. One-sixth of its -area has passed bodily out of civilization; and much of the remainder -appears to be divided, with no consciousness of sin, between an earnest -intention to make Earth Hell as soon as possible, and an equally -earnest intention, with no consciousness of presumption, to make it -Heaven on or before the same date. But you have ample opportunities of -observing this for yourselves.</p> - -<p>The broad and immediate result is,<span class="pagenum"><a name="Page_18" id="Page_18">[Pg 18]</a></span> partly through a recent necessity -for thinking and acting in large masses, partly through the instinct -of mankind to draw together and cry out when calamity hits them, and -very largely through the quickening of communications, the power of -the Tribe over the individual has become more extended, particular, -pontifical, and, using the word in both senses, impertinent, than it -has been for many generations. Some men accept this omnipresence of -crowds; some may resent it. It is to the latter that I am speaking.</p> - -<p>The independence which was a “glorious privilege” in Robert Burns’s -day, is now more difficult to achieve than when one had merely to -overcome a few material obstacles, and the rest followed almost -automatically. Nowadays, to own oneself in any decent measure, one has -to run counter to a gospel, and to fight against<span class="pagenum"><a name="Page_19" id="Page_19">[Pg 19]</a></span> its atmosphere; and -an atmosphere, as long as it can be kept up, is rather cloying.</p> - -<p>Even so, there is no need for the individual who intends to own himself -to be too pessimistic. Let us, as our forefathers used, count our -blessings.</p> - -<p>You, my constituents, enjoy three special ones. First, thanks to the -continuity of self-denial on the part of your own forbears, the bulk -of you will enter professions and callings in which you will be free -men—free to be paid what your work is worth in the open market, -irrespective of your alleged merits or your needs. Free, moreover, to -work without physical molestation of yourself or your family as long -and as closely as you please—free to exploit your own powers and your -own health to the uttermost for your own ends.</p> - -<p><span class="pagenum"><a name="Page_20" id="Page_20">[Pg 20]</a></span></p> - -<p>Your second blessing is that you carry in your land’s history and in -your hearts the strongest instinct of inherited continuity, which -expresses itself in your passionate interest in your own folk, your -own race and all its values. History shows that, from remote ages, -the Scots would descend from their heather and associate together -on the flat for predatory purposes; these now take the form of -raiding the world in all departments of life—and governments. But at -intervals your race, more than others, feel the necessity for owning -itself. Therefore it returns, in groups, to its heather, where, under -camouflage of “games” and “gatherings,” it fortifies itself with the -rites, incantations, pass-words, raiment, dances, food and drink of its -ancestors, and re-initiates itself into its primal individualism. These -ceremonies, as the Southern races know to<span class="pagenum"><a name="Page_21" id="Page_21">[Pg 21]</a></span> their cost, give its members -fresh strength for renewed forays.</p> - -<p>And that same strength is your third and chief blessing. I have already -touched on the privilege of being broken by birth, custom, precept -and example to doing without things. This is where the sons of the -small houses who have borne the yoke in their youth hold a cumulative -advantage over those who have been accustomed to life with broad -margins. Such men can and do accommodate themselves to straitened -circumstances at a pinch, and for an object; but they are as aware of -their efforts afterwards as an untrained man is aware of his muscles on -the second morning of a walking tour; and when they have won through -what they consider hardship they are apt to waste good time and place -by subconsciously approving, or even remembering, their own<span class="pagenum"><a name="Page_22" id="Page_22">[Pg 22]</a></span> efforts. -On the other hand, the man who has been used to shaving, let us say, in -cold water at seven o’clock the year round, takes what one may call the -minor damnabilities of life in his stride, without either making a song -about them or writing home about them. And that is the chief reason why -the untrained man always has to pay more for the privilege of owning -himself than the man trained to the little things. It is the little -things, in microbes or morale, that make us, as it is the little things -that break us.</p> - -<p>Also, men in any walk of life who have been taught not to waste or -muddle material under their hand are less given to muddle or mishandle -moral, intellectual, and emotional issues than men whose wastage has -never been checked, or who look to have their wastage made good by -others. The proof is plain.</p> - -<p><span class="pagenum"><a name="Page_23" id="Page_23">[Pg 23]</a></span></p> - -<p>Among the generations that have preceded you at this University were -men of your own blood—many and many—who did their work on the -traditional sack of peasemeal or oatmeal behind the door—weighed out -and measured with their own hands against the cravings of their natural -appetites.</p> - -<p>These were men who intended to own themselves, in obedience to some -dream, leading, or word which had come to them. They knew that it would -be a hard and long task, so they set about it with their own iron -rations on their own backs, and they walked along the sands here to -pick up driftwood to keep the fire going in their lodgings.</p> - -<p>Now, what in this World, or the next, can the World, or any Tribe in -it, do with or to people of this temper? Bribe them by good dinners -to take larger views<span class="pagenum"><a name="Page_24" id="Page_24">[Pg 24]</a></span> on life? They would probably see their hosts -under the table first and argue their heads off afterwards. Offer ’em -money to shed a conviction or two? A man doesn’t lightly sell what he -has paid for with his hide. Stampede them, or coax them, or threaten -them into countenancing the issue of false weights and measures? It is -a little hard to liberalize persons who have done their own weighing -and measuring with broken teacups by the light of tallow candles. No! -Those thrifty souls must have been a narrow and an anfractuous breed -to handle; but, by their God, in whose Word they walked, they owned -themselves! And their ownership was based upon the truth that if you -have not your own rations you must feed out of your Tribe’s hands—with -all that that implies.</p> - -<p>Should any of you care to own <span class="pagenum"><a name="Page_25" id="Page_25">[Pg 25]</a></span>yourselves on these lines, your -insurances ought to be effected in those first ten years of a young -man’s life when he is neither seen nor heard. This is the period—one -mostly spends it in lodgings, alone—that corresponds to the time when -Man in the making began to realize that he was himself and not another.</p> - -<p>The post-war world which discusses so fluently and frankly the -universality and cogency of Sex as the dominant factor of life, has -adopted a reserved and modest attitude in its handling of the imperious -and inevitable details of mere living and working. I will respect that -attitude.</p> - -<p>The initial payments on the policy of one’s independence, then, must be -financed, by no means for publication, but as a guarantee of good faith -towards oneself, primarily out of the drinks that<span class="pagenum"><a name="Page_26" id="Page_26">[Pg 26]</a></span> one does not too -continuously take; the maidens in whom one does not too extravagantly -rejoice; the entertainments that one does not too systematically attend -or conduct; the transportation one does not too magnificently employ; -the bets one does not too generally place, and the objects of beauty -and desire that one does not too generously buy. Secondarily, those -revenues can be added to by extra work undertaken at hours before or -after one’s regular work, when one would infinitely rather rest or -play. That involves the question of how far you can drive yourself -without breaking down, and if you do break down, how soon you can -recover and carry on again. This is for you to judge, and to act -accordingly.</p> - -<p>No one regrets—no one has regretted—more than I that these should -be<span class="pagenum"><a name="Page_27" id="Page_27">[Pg 27]</a></span> the terms of the policy. It would better suit the spirit of the -age if personal independence could be guaranteed for all by some form -of co-ordinated action combined with public assistance and so forth. -Unfortunately there are still a few things in this world that a man -must manage for himself: his own independence is one of them; and the -obscure, repeated shifts and contrivances and abstentions necessary to -the manufacture of it are too personal and intimate to expose to the -inspection of any Department, however sympathetic.</p> - -<p>If you have a temperament that can accommodate itself to cramping your -style while you are thus saving, you are lucky. But, any way, you will -be more or less uncomfortable until it presently dawns on you that you -have put enough by to give you food and housing for, say, one<span class="pagenum"><a name="Page_28" id="Page_28">[Pg 28]</a></span> week -ahead. It is both sedative and anti-spasmodic—it makes for calm in the -individual and forbearance towards the Tribe—to know that you hold -even seven days’ potential independence in reserve—and owed to no man. -One is led on to stretch that painfully extorted time to one month if -possible; and as one sees that this is possible, the possibilities -grow. Bit by bit, one builds up and digs oneself into a base whence one -can move in any direction, and fall back upon in any need. The need -may be merely to sit still and consider, as did our first ancestors, -what manner of animal we are; or it may be to cut loose at a minute’s -notice from a situation which has become intolerable or unworthy; -but, whatever it may be, it is one’s own need, and the opportunity of -meeting it has been made by one’s own self.</p> - -<p><span class="pagenum"><a name="Page_29" id="Page_29">[Pg 29]</a></span></p> - -<p>After all, yourself is the only person you can by no possibility -get away from in this life, and, may be, in another. It is worth a -little pains and money to do good to him. For it is he, and not our -derivatively educated minds or our induced emotions, who preserves in -us the undefeated senior instinct of independence. You can test this -by promising yourself <i>not</i> to do a thing, and noticing the scandalous -amount of special pleading that you have to go through with yourself -if you break your promise. A man does not always remember, or follow -up, the great things which he has promised himself or his friends to -do; but he rarely forgets or forgives when he has promised himself -<i>not</i> to do even a little thing. This is because Man has lived with -himself as an individual, vastly longer than he has lived with himself -under tribal conditions.<span class="pagenum"><a name="Page_30" id="Page_30">[Pg 30]</a></span> Consequently, facts about his noble solitary -self and his earliest achievements had time to get well fixed in his -memory. He knew he was not altogether one with the beasts. His amazing -experiences with his first lie had shown him that he was something of -a magician, if not a miracle-worker; and his first impulse towards -self-denial, for ends not immediately in sight, must have been a -revelation of himself to himself as stupendous as a belief in a future -life, which it was possibly intended to herald. It is only natural, -then, that individuals who first practised this apparently insane -and purposeless exercise came later to bulk in the legends of their -Tribe as demigods, who went forth and bearded the gods themselves for -gifts—for fire, wisdom, or knowledge of the arts.</p> - -<p>But one thing that stands outside<span class="pagenum"><a name="Page_31" id="Page_31">[Pg 31]</a></span> exaggeration or -belittlement—through all changes in shapes of things and the sounds of -words—is the bidding, the guidance, that drives a man to own himself -and upholds him through his steps on that road. That bidding comes, -direct as a beam of light, from that Past when man had grown into his -present shape, which Past, could we question it, would probably refer -us to a Past immeasurably remoter still, whose Creature, not yet Man, -felt within him that it was not well for him to jackal round another -brute’s kill, even if he went hungry for a while.</p> - -<p>It is not such a far cry from that Creature, howling over his empty -stomach in the dark, to the Heir of all the Ages counting over his -coppers in front of a cookshop, to see if they will run to a full -meal—as some few here have had to do; and the principle is the same<span class="pagenum"><a name="Page_32" id="Page_32">[Pg 32]</a></span>: -“At any price that I can pay, let me own myself.”</p> - -<p>And the price <i>is</i> worth paying if you keep what you have bought. For -the eternal question still is whether the profit of any concession -that a man makes to his Tribe, against the Light that is in him, -outweighs or justifies his disregard of that Light. A man may apply his -independence to what is called worldly advantage, and discover too late -that he laboriously has made himself dependent on a mass of external -conditions, for the maintenance of which he has sacrificed himself. So -he may be festooned with the whole haberdashery of success, and go to -his grave a castaway.</p> - -<p>Some men hold that this risk is worth taking. Others do not. It is to -these that I have spoken.</p> - -<p><span class="pagenum"><a name="Page_33" id="Page_33">[Pg 33]</a></span></p> - -<p>“<i>Let the council of thy own heart stand, for there is no man more -faithful unto thee than it. 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