the circumstances. I, in my turn, examined my visitor more carefully. There were evidences in his countenance of a sensitive soul, and of refined intelligence. The thought occurred to me that here was an opportunity to obtain testimony. "I think that every thoughtful man must take an interest in the ideal," I answered, "and, in spite of the lateness of the hour, I had not set you down as an exception to the rule. Curiously enough, however, I was busy when the bell rang answering a letter from several correspondents in search of the ideal. I will read it to you, if you like, as far as I have got."
Perhaps I hoped that in submitting he would appear slightly crest-fallen. But, on the contrary, he showed obvious enthusiasm at the suggestion, and begged me to fetch my manuscript at once. Josephine met me at the top of the stairs, and whispered that she had been dying with curiosity to know who it was.
"A reporter," I whispered, in reply.
"What does he wish for?"
"Three thousand words on the death of the Czar of Russia," I said, mysteriously; then I picked up my letter and glided away with my finger on my lips. "If he stays too long, dear, you may come down, as a gentle hint."
I began to read, and, as I read, my heart warmed toward my visitor on account of the absorbed attention he paid to my philosophy. "And now," said I, when I had finished, "pray tell what is your ideal? You have told me that you were interested in one."
He shook his head sadly. "No matter about me. It's too late. I can only shiver and go on. But I'm interested in what you're trying to do, and, if you like, I'm willing to throw in a word now and then while you work it out. I'm glad," he added, "that you hit the back numbers a rap."
I told him that he was not exactly intelligible.
"I mean the old familiar aspirants; in particular the lady interested in culture and personal salvation. There was no question about the man of the world and the drummer; one might feel kindly toward them, but of course they must ride second-class, and most newspaper men would ride with them—and some of the editors would have to go third. Easy-going commonness is the curse of democracy, even if I, who am a democrat of the democrats, do say it. But what I like most—and it's the nub of the whole matter—is that you knew enough to throw out that woman; she might equally well have been a man, for there are plenty of the same sort. If you'll excuse my saying so," he said, biting his cigar fiercely, "I shouldn't have expected it of a philosopher like you, and I honor your intelligence because of it. The man or woman of to-day in search of the ideal comes plumb up against sweating, bleeding, yearning democracy, and whoever funks, or shirks the situation has no first-class soul—be he or she ever so delicate, or cultured, or learned."
I could not but feel gratified at his fervor, nor did I mind his bringing his hand down on the table with the last word by way of emphasis, for he had grasped my meaning precisely. Evidently, too, he had taken the bit between his teeth and meant to have his say, for, as he lighted another cigar, his nostrils dilated with suppressed earnestness and his eye gleamed significantly.
"I'm not a man of culture," he continued. "I have the effrontery, from the necessities of my trade, to ring at your door-bell at midnight, and I know my own limitations, but I know what culture is. When I stand on the cliff and watch the waves hurl themselves against the shore—when on a peaceful summer's night I view the heavens in their glory, I realize in my own behalf something of what those who have had more opportunities than I are able to feel, and I know that I am illiterate and common as compared with many. But, Mr. Philosopher, what has been the philosophy of beauty and art and intellect and elegance through all the centuries until lately? Individual seclusion, appropriation, and arrogance. The admirable soul, the admirable genius, the admirable refinement was that which gloried in its superiority to the rest of the world and claimed the right of aloofness. The monk and the nun lived apart from the common life, and were thought to walk nearer heaven because of it. That idea of the priesthood has nearly passed away, but aloofness and arrogance are still too typical of the mental and the social aristocrats. They glory in their own superiority and delicacy, lift their skirts if they're women, hold their noses if they're men, and thank heaven they are not as the masses are. They are charitable, they are sometimes generous, and invariably didactic, but they hold aloof from the common herd. They refuse to open the gates of sympathy, and sometimes it seems as though the gates will never be opened until they are broken down by the masses."
My visitor suddenly stopped, and started to rise from his chair. Turning to investigate the cause of the interruption, I encountered my wife, Josephine, armed with a tray containing a brazier and the essentials for a midnight repast.
"You will be able to talk better if you have something to eat," she exclaimed, affably.
The ceremony of introduction having been performed successfully without causing our guest to notice that we did not know his name, I begged him to continue his address.
"Yes, do," said Josephine, "while I cook the oysters. I could not help overhearing a little of your conversation, so I know the general drift."
[Note.—That means she had been leaning over the banisters, listening.]
"A lunch will taste very good," said the reporter.
[Note.—Here he ran up against one of my pet prejudices, and for a moment I almost forgot that I was doing the honors of my own house. I almost said: "Speaking of democracy and culture, my dear sir, I should like to inquire if you have any authority for your use of the word 'lunch'? As employed by the appropriating and the arrogant it has long meant a meal or a bite between breakfast and dinner; but, as used by democracy, it seems to apply to afternoon tea or late supper equally well."]
"We were speaking of the ideal," he continued, addressing my wife, "and I was just saying that only recently had the world of noblest thought and aims begun to recognize that an ideal life must necessarily include interest in and sympathy for common humanity, and that the mere aristocrat of religion, of culture, or of manners, has ceased to be the Sir Galahad of civilization."
"Indeed it must be so," said Josephine, "and the idea is rapidly gaining ground. People used to be satisfied with making charitable donations; now they investigate facts and conditions and give themselves. But it isn't always easy for those who love beauty to avoid shrinking from people and things not beautiful. There is nothing which freezes a sensitive, artistic nature more quickly than dirt and ugliness, and yet the ideal modern soul does not turn away, but seeks to sympathize and to share. Might you not, dear (Josephine was now addressing me, not the reporter), say that the key-note of the ideal life is refined sympathy?"
"It certainly is an indispensable attribute of it," I answered.
"How much easier it is," mused Josephine, as she stirred the oysters in the melting butter, "to wrap one's self in one's own aesthetic aspirations and to let the common world shift for itself. It was possible, once, to do that and believe one's self a saint, but that day has passed forever. It's very hard, though, sometimes, Mr. Reporter. Constant contact with the common world is liable to make one terribly discouraged unless one has abiding faith in the future of democracy."
"I know it; I know it," he replied, eagerly. "We're a depressing lot—many of us. Don't you suppose I understand how the sensitive soul must suffer when it has to deal with some of us? Take the cheap, ignorant, mercenary, city politician, such as disgraces the aldermanic chair of our large cities—there's a discouraging monster for you. There is a host of others; the shallow, self-sufficient, impertinent type of shop-girl, whose sole concern is her finery and her 'fellow'; the small dealer of a certain sort, who adulterates his wares, lies to maintain his cause, and will not hesitate to burn his stock in order to obtain the insurance money; the sordid number who seek to break the wills of their relations who have devised the property to others; the many, too, who
