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116 built upon a confusion of premises. Its purpose is to demonstrate the evils that result from patronage, and to show how much more successful are those who rely only upon their own exertions. Both premises involve a petitio principii. A capable person helped at the outset may have cause eternally to bless the patron who enabled him to start at once in his proper groove, instead of wasting strength and time after the endeavour—often vain—to find it unassisted. Had she attempted to prove that it was better for each person to fight his way alone, because this was better for the moral development of his character, it would have been another matter. But this is not the line she pursues. There are no such subtle psychic problems worked out. The whole question is treated from the surface only, and the two families chosen to "point the moral" are not fairly contrasted. The Percys, the good people who shrink from help so nervously that they would rather do themselves harm than accept a helping hand, possess every virtue and capacity under the sun, while their rivals and relatives, the Falconers, have no resources but those of cringing falsehood. They are absolutely incapable, have learnt nothing, do not care to learn, and depend entirely upon finding a patron. They further rely upon their luck that, when settled in their various posts, no untoward accident may reveal their inability to fill them. Thus sound morality, good sense, and an independent spirit, are contrasted with meanness, folly, and ignorance. As an eminent critic has well remarked:—"The rival families are so unequal that they cannot be handicapped for the race. The one has all the good qualities, the other almost all the bad. Reverse the position: encumber the Percys (to borrow a Johnsonian phrase) with any