On the voyage home, she gently talked me out of my disappointment, and into a wiser frame of mind.

It was a surprise, of course, she admitted, to find that our wilderness was so little, and to discover the trail of a parlour-car on the edge of Paradise. But why not turn the surprise around, and make it pleasant instead of disagreeable? Why not look at the contrast from the side that we liked best?

It was not necessary that everybody should take the same view of life that pleased us. The world would not get on very well without people who preferred parlour-cars to canoes, and patent-leather shoes to India-rubber boots, and ten-course dinners to picnics in the woods. These good people were unconsciously toiling at the hard and necessary work of life in order that we, of the chosen and fortunate few, should be at liberty to enjoy the best things in the world.

Why should we neglect our opportunities, which were also our real duties? The nervous disease of civilization might prevail all around us, but that ought not to destroy our grateful enjoyment of the lucid intervals that were granted to us by a merciful Providence.

Why should we not take this little untamed brook, running its humble course through the borders of civilized life and midway between two flourishing summer resorts,—a brook without a single house or a cultivated field on its banks, as free and beautiful and secluded as if it flowed through miles of trackless forest,—why not take this brook as a sign that the ordering of the universe had a "good intention" even for inveterate idlers, and that the great Arranger of the world felt some kindness for such gipsy-hearts as ours? What law, human or divine, was there to prevent us from making this stream our symbol of deliverance from the conventional and commonplace, our guide to liberty and a quiet mind?

So reasoned Graygown with her

And, according to her word, so did we. That lazy, idle brook became to us one of the best of friends; the pathfinder of happiness on many a bright summer day; and, through long vacations, the faithful encourager of indolence.

Indolence in the proper sense of the word, you understand. The meaning which is commonly given to it, as Archbishop Trench pointed out in his suggestive book about WORDS AND THEIR USES, is altogether false. To speak of indolence as if it were a vice is just a great big verbal slander.

Indolence is a virtue. It comes from two Latin words, which mean freedom from anxiety or grief. And that is a wholesome state of mind. There are times and seasons when it is even a pious and blessed state of mind. Not to be in a hurry; not to be ambitious or jealous or resentful; not to feel envious of anybody; not to fret about to-day nor worry about to-morrow,—that is the way we ought all to feel at some time in our lives; and that is the kind of indolence in which our brook faithfully encouraged us.

'T is an age in which such encouragement is greatly needed. We have fallen so much into the habit of being always busy that we know not how nor when to break it off with firmness. Our business tags after us into the midst of our pleasures, and we are ill at ease beyond reach of the telegraph and the daily newspaper. We agitate ourselves amazingly about a multitude of affairs,—the politics of Europe, the state of the weather all around the globe, the marriages and festivities of very rich people, and the latest novelties in crime, none of which are of vital interest to us. The more earnest souls among us are cultivating a vicious tendency to Summer Schools, and Seaside Institutes of Philosophy, and Mountaintop Seminaries of Modern Languages.

We toil assiduously to cram something more into those scrap-bags of knowledge which we fondly call our minds. Seldom do we rest tranquil long enough to find out whether there is anything in them already that is of real value,—any native feeling, any original thought, which would like to come out and sun itself for a while in quiet.

For my part, I am sure that I stand more in need of a deeper sense of contentment with life than of a knowledge of the Bulgarian tongue, and that all the paradoxes of Hegel would not do me so much good as one hour of vital sympathy with the careless play of children. The Marquis du Paty de l'Huitre may espouse the daughter and heiress of the Honourable James Bulger with all imaginable pomp, if he will. CA NE M'INTRIGUE POINT DU TOUT. I would rather stretch myself out on the grass and watch yonder pair of kingbirds carrying luscious flies to their young ones in the nest, or chasing away the marauding crow with shrill cries of anger.

What a pretty battle it is, and in a good cause, too! Waste no pity on that big black ruffian. He is a villain and a thief, an egg-stealer, an ogre, a devourer of unfledged innocents. The kingbirds are not afraid of him, knowing that he is a coward at heart. They fly upon him, now from below, now from above. They buffet him from one side and from the other. They circle round him like a pair of swift gunboats round an antiquated man-of-war. They even perch upon his back and dash their beaks into his neck and pluck feathers from his piratical plumage. At last his lumbering flight has carried him far enough away, and the brave little defenders fly back to the nest, poising above it on quivering wings for a moment, then dipping down swiftly in pursuit of some passing insect. The war is over. Courage has had its turn. Now tenderness comes into play. The young birds, all ignorant of the passing danger, but always conscious of an insatiable hunger, are uttering loud remonstrances and plaintive demands for food. Domestic life begins again, and they that sow not, neither gather into barns, are fed.

Do you suppose that this wondrous stage of earth was set, and all the myriad actors on it taught to play their parts, without a spectator in view? Do you think that there is anything better for you and me to do, now and then, than to sit down quietly in a humble seat, and watch a few scenes in the drama? Has it not something to say to us, and do we not understand it best when we have a peaceful heart and free from dolor? That is what IN-DOLENCE means, and there are no better teachers of it then the light-hearted birds and untoiling flowers, commended by the wisest of all masters to our consideration; nor can we find a more pleasant pedagogue to lead us to their school than a small, merry brook.

And this was what our chosen stream did for us. It was always luring us away from an artificial life into restful companionship with nature.

Suppose, for example, we found ourselves growing a bit dissatisfied with the domestic arrangements of our little cottage, and coveting the splendours of a grander establishment. An afternoon on the brook was a good cure for that folly. Or suppose a day came when there was an imminent prospect of many formal calls. We had an important engagement up the brook; and while we kept it we could think with satisfaction of the joy of our callers when they discovered that they could discharge their whole duty with a piece of pasteboard. This was an altruistic pleasure. Or suppose that a few friends were coming to supper, and there were no flowers for the supper-table. We could easily have bought them in the village. But it was far more to our liking to take the children up the brook, and come back with great bunches of wild white honeysuckle and blue flag, or posies of arrowheads and cardinal-flowers. Or suppose that I was very unwisely and reluctantly labouring at some serious piece of literary work, promised for the next number of THE SCRIBBLER'S REVIEW; and suppose that in the midst of this labour the sad news came to me that the fisherman had forgotten to leave any fish at our cottage that morning. Should my innocent babes and my devoted wife be left to perish of starvation while I continued my poetical comparison of the two Williams, Shakspeare and Watson? Inhuman selfishness! Of course it was my plain duty to sacrifice my inclinations, and get my fly-rod, and row away across the bay, with a deceptive appearance of cheerfulness, to catch a basket of trout in—