The Philosopher. Nothing. That would be bribery.
Refined and Gifted. Why, I thought all men did that.
The Philosopher. Chiefly women who try to smuggle. (Silence of five minutes.)
Refined and Gifted. I don't care. I shall sign it.
And she did.
Those whose office it is to utter the last word over the dead rarely yield to the temptation to raise the mantle of charity and show the man or woman in all his or her imperfections. Society prefers to err on the side of mercy and forbearance, and to consign dust to dust with beautiful generalizations of hope and congratulation, even though the subject of the obsequies be a widely known sinner. However fitting it may be to ignore the truth in the presence of death, there can be no greater peril for one in your predicament than to cherish the easy-going doctrine that you are willing to take your chance with the rest of the world. The democratic proposition that every one is as good as his neighbor is readily amended so as to read that, if you are as good as your neighbor, everybody ought to be satisfied. A philosopher has a right to take liberties with the dead which a clergyman must deny himself. "Died at his late residence on the 5th inst., Solomon Grundy, in the sixty-seventh year of his age. Friends are kindly requested not to send flowers." Perhaps you saw it? Very likely you knew him. If so, you may have attended the funeral and heard read over his bier the beautiful words, "I heard a voice from Heaven which said, write Blessed are the dead who die in the Lord," and the hymn, which the family had requested, "Nearer, my God, to Thee." The officiating clergyman was not to blame. Solomon Grundy had worshipped at his church with regularity for twenty years, and had been a fairly generous contributor to foreign and domestic missions, in spite of the fact that he had the reputation down-town of being close as the bark of a tree. The obituary notices in the newspapers referred to him as "a leading merchant" and "a gentleman of the old school." No wonder that the Rev. Peter Tyson, who is a brave man and has been known to rear on occasions, felt that he could let himself go without injury to his conscience. Besides, even so discriminating a person as your Philosopher saw fit to attend the funeral, and remembering that the old gentleman had given him a wedding present, would probably have ordered a wreath but for the wishes of the family. And yet the facts of Solomon Grundy's life, when examined in a philosophic spirit, serve chiefly to point a moral for one who is in search of the ideal. Read the itinerary of his earthly pilgrimage and judge for yourself:
Infancy (first six years).—No reliable data except a cherubic miniature, and the family tradition that he once threw into the fire a necklace belonging to his grandmother. People who know all about such matters will tell you that during these first six years the foundations of character are laid. The miniature was always said to bear a striking resemblance to his maternal grandfather, who was a man of—nay, nay, this will never do. Those same people to whom I have just referred will tell you that we inherit everything we are, and, if I proceed on that theory, we are done with Solomon Grundy as soon as he was born. Decidedly a young man or woman in search of the ideal cannot afford to palm off on ancestors the responsibility for his or her own conduct.
Boyhood (six to sixteen).—So-called highly respectable surroundings and good educational advantages. Here we are brought face to face again with those same persons whom I have already instanced. They will assure you that Solomon's father and mother and his "environment" were the responsible agents during this period, and that whatever Solomon did not inherit or have settled for him before his sixth year was settled for him by them without the knowledge of said Solomon. This is rather discouraging as a study of Solomon as a conscious, active ego, but it affords you an opportunity, if you are not in search of the ideal, to make your parents and that comfortable phrase your "environment" bear the burden of all your shortcomings until you are sixteen, and serve as an excuse for your shortcomings in the future.
Youth (sixteen to twenty-one).—Now we at least make progress. Solomon enters college. Gets one or two conditions, but works them off and stands erect. High spirits and corresponding consequences. Becomes popular and idle. Subscribes to the faith that the object of going to college is to study human nature, and is fascinated by his own acumen. Sudden revulsion at beginning of senior year. The aims and responsibilities of life unfold themselves in absorbing panorama, and his soul is full of high resolve. The world is his oyster. Studies hard for six months and graduates somewhat higher than had been anticipated. (Curtain descends to inspiring music.) Solomon stands on the threshold of life the image of virile youth, shading his brow and looking at the promised land.
Early Manhood (twenty-one to thirty).—Solomon decides to go into business. Reasons chiefly pecuniary. No special aptitude for anything else. Is sent abroad to study more human nature, acquire breadth of view and learn French. Does so in Paris. Returns with some of his high resolve tarnished, and with only a smattering of the language in question. Goes into the employ of a wholesale dry-goods merchant, and begins at the lowest round of the ladder. Works hard and absorbedly. Very little leisure. Devotes what he has to social diversion. Develops a pleasing talent for private theatricals, in the exercise of which falls in love with a pretty but impecunious young woman. (Slow and sentimental music.) Yearns to marry, but is advised by elderly business friends that he cannot afford it. Dejected winter in bachelor apartments. Takes up with Schopenhauer. Spirits slightly restored by first rise on ladder. Eschews society and private theatricals. Forms relations, which recall Paris, with sympathetic, nomadic young person. Gets another rise on the ladder, and is spoken of among his contemporaries as doing well.