But, on the other hand, it is a rather charming quality to find in combination with a certain balance of mind. Unless a man is interesting to himself he cannot easily be interesting to others; there is a youthful and ingenuous sense of romance and drama which can exist side by side with both modesty and sympathy, somewhat akin to the habit common to imaginative children of telling themselves long stories in which they are the heroes of the tale. But people who have this faculty are generally mildly ashamed of it; they do not believe that their fantastic adventures are likely to happen. They only think how pleasant it would be if things arranged themselves so. It all depends whether such dramatisation is looked upon in the light of an amusement, or whether it is applied in a heavy-handed manner to real life. Imaginative children, who have true sympathy and affection as well, generally end by finding the real world, as they grow up into it, such an astonishing and interesting place, that their horizon extends, and they apply to other people, to their relationships and meetings, the zest and interest that they formerly applied only to themselves. The kind of temperament that falls a helpless victim to dramatic egotism is generally the priggish and self-satisfied man, who has a fervent belief in his own influence, and the duty of exercising it on others. Most of us, one may say gratefully, are kept humble by our failures and even by our sins. If the path of the transgressor is hard, the path of the righteous man is often harder. If a man is born free from grosser temptations, vigorous, active, robust, the chances are ten to one that he falls into the snare of self-righteousness and moral complacency. He passes judgment on others, he compares himself favourably with them. A spice of unpopularity gives him a still more fatal bias, because he thinks that he is persecuted for his goodness, when he is only disliked for his superiority. He becomes content to warn people, and if they reject his advice and get into difficulties, he is not wholly ill-pleased. Whereas the diffident person, who tremblingly assumes the responsibility for some one else's life, is beset by miserable regrets if his penitent escapes him, and attributes it to his own mismanagement. The truth is that moral indignation is a luxury that very few people can afford to indulge in. And if it is true that a rich man can with difficulty enter the kingdom of heaven, it is also true that the dramatic man finds it still more difficult. He is impervious to criticism, because he bears it with meekness. He has so good a conscience that he cannot believe himself in the wrong. If he makes an egregious blunder, he says to himself with infinite solemnity that it is right that his self-satisfaction should be tenderly purged away, and glories in his own humility. A far wholesomer frame of mind is that of the philosopher who said, when complimented on the mellowness that advancing years had