The Dyers Hand and Other Essays

When one talks to another, one is more conscious of him as a listener to the conversation than of oneself. But the moment one writes anything, be it only a note to pass down the table, one is more conscious of oneself as a reader than of the in­tended recipient.

Hence we cannot be as false in writing as we can in speak­ing, nor as true. The written word can neither conceal nor reveal so much as the spoken.

Two card -players. A is a good loser when, holding good cards, he makes a fatal error, but a bad loser when he is dealt cards with which it is impossible to win. With B it is the other way round; he cheerfully resigns himself to defeat if his hand is poor, but becomes furious if defeat is his own fault.

Almost all of our relationships begin and most of them con­tinue as forms of mutual exploitation, a mental or physical barter, to be terminated when one or both parties run out of goods.

But if the seed of a genuine disinterested love, which is often present, is ever to develop, it is essential that we pretend to ourselves and to others that it is stronger and more devel­oped than it is, that we are less selfish than we are. Hence the social havoc wrought by the paranoid to whom the thought of indifference is so intolerable that he divides others into two classes, those who love him for himself alone and those who hate him for the same reason.

Do a paranoid a favor, like paying his hotel bill in a foreign city when his monthly check has not yet arrived, and he will take this as an expression of personal affection—the thought that you might have done it from a general sense of duty towards a fellow countryman in distress will never occur to him. So back he comes for more until your patience is ex­hausted, there is a row, and he departs convinced that you are his personal enemy. In this he is right to the extent that it is difficult not to hate a person who reveals to you so clearly how litde you love others.

Two cyclic madmen

. In his elated phase, A feels: "I am God. The universe is full of gods. I adore all and am adored by all." B feels: "The universe is only a thing. I am happily free from all bonds of attachment to it." In the corresponding de­pressed phase, A feels: "I am a devil. The universe is full of devils. I hate all and am hated by all." B feels: "I am only a thing to the universe which takes no interest in me." This difference is reflected in their behavior. When elated A does not wash and even revels in dirt because all things are holy. He runs after women, after whores in particular whom he intends to save through Love. But B in this mood takes a fastidious pride in his physical cleanliness as a mark of his superiority and is chaste for the same reason. When depressed A begins to wash obsessively to cleanse himself from guilt and feels a morbid horror of all sex, B now neglects his appearance because "nobody cares how I look," and tries to be a Don Juan seducer in an attempt to compel life to take an interest in him.

A's God—Zeus-Jehovah: B's God—The Unmoved Mover.

BALAAM AND HIS ASS

Am I not thine ass, upon -which thou hast ridden ever since I was thine unto this day?

numbers: xxii, 30

Friend, I do thee no -wrong: didst thou not agree -with me for a penny?

matthew; xx, 13

I