So in suspicious people. They entertain a chronic state of mind, by which the acts of others are given an invidious construction. They anticipate ill will, carrying the _chip_ on the shoulder. Of two constructions of a given situation, they leap to the more offending. Some take on the vindictive attitude as a result, approaching that type of insanity known as _paranoia_, of which Guiteau and Prendergast were conspicuous examples; others are humiliated, as a consequence approaching the _melancholia_ type of insanity, each illustrating again how the sane and insane states are paralleled. Many come to bear the outward marks--the stigmata of this mental attitude, approaching sometimes the "asylum" face, like that of the insanely suspicious Rousseau. We all know such faces, with their hard, set expressions, as if forever sealed against any tender of good will. By a curious fact, those who invite ill will seem often to get it. Society, based on a reciprocity of faith, seems to have no smiles to bestow upon the misanthrope. It bids him, "Laugh, and the world laughs with you." It so comes to pass that many of them acquire some real ground for their "sense of injury," and in the long run that real quarrels are precipitated from this atmosphere of suspiciousness. Indeed, this is the psychology of most quarrels. The _effect_ of imaginary grievances comes in turn to be the _cause_ of real ones. Thus into an incident between two persons, one of them mistakenly reads an affront to himself. He retaliates, and the other person, unconscious of having done anything to evoke any hostility, finds _himself_ affronted, and in _his_ turn retaliates. By this time real grievances have come, and the quarrel is on. Balzac, that master analyst, in alluding to friendship, in one of his stories, says: "It died" (the friendship) "like other great passions--by a misunderstanding. Both sides imagine treachery, pride prevents an understanding, and the rupture comes." Just as the malevolent feelings may arise _de novo_, so it is with the benevolent ones. Nordau shows how the nondescript state of being "in love" often arises. Some incident between John and Mary leads one of them--we will say John--to think mistakenly that Mary has been attracted to him. Pleased with the fact, he reciprocates. Mary, altogether unconscious of the reciprocal nature of John's attention, finds pleasure in it, and in _her_ turn reciprocates. Mutual reciprocity then follows.