You offer me yourself. I love you. Shall I not then accept your offer? Shall my high conception of your merits, and my extreme contempt and distrust of myself, hinder me from receiving so precious a boon? Shall I not make happy by being happy? Since you value me so much beyond my merits; since my faults, though fully disclosed to you, do not abate your esteem, do not change your views in my favour, shall I withhold my hand? I am not obdurate. I am not ungrateful. With you I never was a hypocrite. With the rest of the world I have ceased to be so. If I look forward without confidence, I look back with humiliation and remorse. I have always wished to be good, but, till I knew you, I despaired of ever being so, and even now my hopes are perpetually drooping. I sometimes question, especially since your actual condition is known, whether I should accept your offered hand; but mistake me not, my beloved creature. My distrust does not arise from any doubts of my own constancy. That I shall grow indifferent or forgetful or ungrateful to you, can never be. All my doubts are connected with you. Can I compensate you for those losses which will follow your marriage?--the loss of your mother's affection,--the exchange of all that splendour and abundance you have hitherto enjoyed for obscurity and indigence? You say I _can_. The image of myself in my own mind is a sorry compound of hateful or despicable qualities. I am even out of humour with my person, my face. So absurd am I in my estimates of merit, that my homely features and my scanty form had their part in restraining me from aspiring to one supreme in loveliness, and in causing the surprise that followed the discovery of your passion. In your eyes, however, this mind and this person are venerable and attractive. My affection, my company, are chief goods with you. The possession of all other goods cannot save you from misery, if this be wanting. The loss of all others will not bereave you of happiness if this be possessed. Fain would I believe you. You decide but reasonably. Fortune's goods ought not to be so highly prized as the reason of many prizes them, and as my habits, in spite of reason's dissent and remonstrances, compel me to prize them. They contribute less to your happiness, and that industry and frugality which supplies their place, you look upon without disgust; with even some degree of satisfaction. Not so I: I cannot labour for bread; I cannot work to live. In that respect I have no parallel. The world does not contain my likeness. My very nature unfits me for any profitable business. My dependence must ever be on others or on fortune. As to the influence of some stronger motive to industry than has yet occurred, I am without hope. There can be no stronger ones to a generous mind, than have long been urgent with me: being proof against these, none will ever conquer my reluctance.