if, in place of the image that we have made of ourself with the help of all the things that people have said to us, we learn from the terms in which they speak of us in our absence what an entirely different image they have been carrying in their own minds of us and of our life. So that whenever we have spoken about ourself, we may be sure that our inoffensive and prudent words, listened to with apparent politeness and hypocritical approbation, have given rise afterwards to the most exasperated or the most mirthful, but in either case the least favourable criticism. The least risk that we run is that of irritating people by the disproportion that there is between our idea of ourself and the words that we use, a disproportion which as a rule makes people's talk about themselves as ludicrous as the performances of those self-styled music-lovers who when they feel the need to hum a favourite melody compensate for the inadequacy of their inarticulate murmurings by a strenuous mimicry and a look of admiration which is hardly justified by all that they let us hear. And to the bad habit of speaking about oneself and one's defects there must be added, as part of the same thing, that habit of denouncing in other people defects precisely analogous to one's own. For it is always of those defects that people speak, as though it were a way of speaking about oneself, indirectly, which added to the pleasure of absolution that of confession. Besides it seems that our attention, always attracted by what is characteristic of ourself, notices that more than anything else in other people. One short-sighted man says of another: "But he can scarcely open his eyes!"; a consumptive has his doubts as to the pulmonary integrity of the most robust; an unwashed man speaks only of the baths that other people do not take; an evil-smelling man insists that other people smell; a cuckold sees cuckolds everywhere, a light woman light women, a snob snobs. Then, too, every vice, like every profession, requires and trains a special knowledge which we are never loath to display. The invert detects and denounces inverts; the tailor asked out to dine, before he has begun to talk to you, has passed judgment on the cloth of your coat, which his fingers are itching to feel, and if after a few words of conversation you were to ask a dentist what he really thought of you, he would tell you how many of your teeth wanted filling. To him nothing appears more important, nor more absurd to you who have noticed his own. And it is not only when we speak of ourselves that we imagine other people to be blind; we behave as though they were. On every one of us there is a special god in attendance who hides from him or promises him the concealment from other people of his defect, just as he stops the eyes and nostrils of people who do not wash to the streaks of dirt which they carry in their ears and the smell of sweat which emanates from