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Introduction to Metaphysics
This page intentionally left blank
 MARTIN HEIDEGGER

Introduction to Metaphysics
Second Edition

Revised and expanded translation by

Gregory Fried and Richard Polt

New Haven & London

Second edition copyright © 2014 by Yale University, new material: revised
and expanded English translation, translators’ introduction, prefatory
material, and notes. First edition © copyright 2000 by Yale University.

First edition 2000. Second edition 2014.

Originally published as Einführung in die Metaphysik
by Max Niemeyer Verlag, Tübingen.

All rights reserved. This book may not be reproduced, in whole or in part,
including illustrations, in any form (beyond that copying permitted by
Sections 107 and 108 of the U.S. Copyright Law and except by reviewers
for the public press), without written permission from the publishers.

Yale University Press books may be purchased in quantity for educational,

business, or promotional use. For information, please e-mail sales.press@
yale.edu (U.S. office) or [email protected] (U.K. office).

Printed in the United States of America.

Library of Congress Cataloging-in-Publication Data

Heidegger, Martin, 1889 –1976.

[Einführung in die Metaphysik. English]
Introduction to metaphysics / Martin Heidegger ; revised and expanded
translation by Gregory Fried and Richard Polt. — Second Edition.
pages cm
Includes bibliographical references and index.
isbn 978-0-300-18612-3 (pbk. : alk. paper) 1. Metaphysics.
I. Fried, Gregory, 1961– translator. II. Title.
b3279.h48e35513 2014
110 — dc23
2013048388

A catalogue record for this book is available from the British Library.

This paper meets the requirements of ansi/niso z39.48-1992

(Permanence of Paper).

10 9 8 7 6 5 4 3 2 1
 Contents

Translators’ Introduction to the Second Edition vii

Selected Bibliography xxvii

Translators’ Outline xxx

Table of Contents from the Gesamtausgabe Edition xxxvi

Introduction to Metaphysics

Prefatory Note xlv

chapter one
The Fundamental Question of Metaphysics 1

chapter two
On the Grammar and Etymology of the Word “Being” 57

chapter three
The Question of the Essence of Being 82

v
 vi • Contents

chapter four
The Restriction of Being 102
1. Being and Becoming 105
2. Being and Seeming 107
3. Being and Thinking 128
4. Being and the Ought 219

appendix i
For a Critique of the Lecture Course 231

appendix ii
First Version of Manuscript Pages 31–36 235

Editor’s Afterword 248

German-English Glossary 253

Acknowledgments 275

Index 277
 Translators’ Introduction to the Second Edition

Introduction to Metaphysics is no textbook presentation of a tra-

ditional field of academic philosophy. Presupposing that his au-
dience is acquainted with that tradition, Heidegger plunges into
a radical interrogation of its central concepts—forcing us to ask
what we mean when we say that something is, making us wonder
how Being can mean anything to us at all, and challenging us to
rethink our own existence as human beings. Exposing unsus-
pected roots of our language and thought, Heidegger brings
a new urgency to ancient questions. The text also serves as an
effective entry point to many of the distinctive questions and
themes of his own philosophical project.
Heidegger had originally presented his Introduction to Meta-
physics as a lecture course at the University of Freiburg in the
summer semester of 1935. In 1953, in his preface to the seventh
edition of his 1927 masterwork, Being and Time, he suggested
that for an elucidation of the question of Being raised by this
text, “the reader may refer to my Einführung in die Metaphysik,

vii
 viii • Translators’ Introduction

which is appearing simultaneously with this reprinting.”1 It at-

tests to the importance he attached to this work that Heidegger
would choose this course, from among the dozens of manuscripts
of lecture courses held over the decades of his teaching career,
as the first to present for general publication, and that he would
see fit to introduce this Introduction as a companion, indeed a
rightful heir, to Being and Time, the book that established him
as a preeminent philosopher of his age.
Introduction to Metaphysics deserves this status, for the range
and depth of its thought as well as for its intricate and nuanced
style. Although the volume consists of a series of classroom lec-
tures, it is composed with great care. Nearly every paragraph
contains a series of plays on words that exploit the sounds and
senses of German, and often of Greek, in order to bring us closer
to a genuine experience of primordial phenomena: beings, Be-
ing, and Dasein.

In order to orient readers who are new to Heidegger, it may

be best to begin by commenting on these three words and our
reasons for translating them as we do.
Das Seiende: beings; what is; that which is. Heidegger’s ex-
pression das Seiende is broad enough to embrace anything that

1. Being and Time, trans. John Macquarrie and Edward Robinson (New
York: Harper and Row, 1962), 17. The 1953 edition of Einführung in die
Metaphysik was published by Max Niemeyer Verlag (Tübingen). Niemeyer
has continued to publish the book, and it has also been published in the
series of Heidegger’s collected works as Gesamtausgabe, vol. 40, ed. Petra
Jaeger (Frankfurt am Main: Vittorio Klostermann, 1983). The Gesamtausgabe
edition includes the Niemeyer edition’s pagination; our translation also in-
cludes this pagination for the reader’s convenience. In citing Introduction to
Metaphysics we will use the abbreviation “IM” followed by a page reference
according to the Niemeyer edition, which will allow the reader to find the
passage both in our translation and in the two German editions.
 Translators’ Introduction • ix

is something instead of nothing, any entity with which we may

have dealings of any sort. One helpful passage in this text sug-
gests the range of things that may count as beings, including
vehicles, mountains, insects, the Japanese, and Bach’s fugues
(IM 58). Das Seiende (or the equivalent Seiendes) often refers to
beings in general and as a whole, as in the opening question of
the book, “Why are there beings [Seiendes] at all instead of noth-
ing?” It should be noted that the German expression, unlike the
English “beings,” is not plural, and is translated most literally as
“what is” or “that which is.” (Occasionally, Heidegger describes
something as seiend. We have translated this verbal adjective as “in
being.”) The term Seiendheit, “beingness,” refers to the essential
characteristics of beings as such, or that which characterizes be-
ings as beings. According to Heidegger, the tradition of meta-
physics has primarily focused on grasping this beingness through
some scheme that categorizes beings and subordinates some to
others: for instance, Platonism concentrates on the “forms” as
the beings that most fully exemplify beingness and lend a deriva-
tive beingness to lesser beings. But there is a deeper, unasked
question that the metaphysical tradition ignores: the question of
what allows us to understand beingness in the first place.
Das Sein: Being. For Heidegger, Being is not any thing. It is
not a being at all, but concerns the meaningful disclosure of be-
ings as beings. Many passages in Being and Time and Introduc-
tion to Metaphysics use the word “Being” to refer to the distinc-
tive way in which some sort of thing is (for instance, the Being of
a school, IM 25 –26). “Being” in general can mean beingness, the
essential characteristics of beings as such, which have been inves-
tigated by traditional metaphysics. However, to move beyond
metaphysics, Heidegger also asks how it is that beings in their
beingness are meaningfully available to us at all. What allows us
to go about interpreting things, or making sense of them—from
 x • Translators’ Introduction

schools to trees to ourselves? In the 1930s, as we will explain

below, he addresses this question in terms of a happening, an
originary event thanks to which beings as such become acces-
sible and understandable. This event may also be called “Being”
in a deeper, nonmetaphysical sense. (In order to indicate this
sense, Heidegger sometimes uses the locutions “Being as such”
and “Being itself,” as opposed to beingness or “the Being of be-
ings”: see his 1953 comments at IM 14 –15 and 133.) In this sense,
Being is essentially historical: it is the “fundamental happening”
of history itself (IM 153). We should note that some prefer to
translate das Sein as “being” with a lowercase “b,” in order to
fend off the impression that Heidegger means a Supreme Be-
ing that stands above or sustains all other beings. (In German,
all nouns are capitalized, so there is no such implication.) Still,
in our judgment, to render das Sein as “being” risks confusion,
especially with “beings” as the translation for das Seiende, so we
resort to the capitalized term “Being.”
Finally, in the first draft of a portion of the lecture course,
translated in this volume as Appendix II, Heidegger uses the ob-
solete German spelling Seyn for this word. This spelling fell out
of use in the nineteenth century, and Heidegger’s reasons for
choosing it are complex, but one thing to say about it here is that
he is attempting to alert his reader to a sense of the meaning of
Being that has been lost or obscured in modernity. We have cho-
sen to use the hyphenated “Be-ing” to render das Seyn. Some
translators prefer “Beyng,” which was an actual English spelling
in the late Middle Ages; however, while Seyn would have been
recognizable, if old-fashioned, to a German reader, “Beyng”
strikes us as so outlandish as to be off-putting to the English
reader. “Be-ing” invites the reader to reflect on the verbal, tem-
poral meaning of Being without this jarring effect.
 Translators’ Introduction • xi

Dasein: A word left untranslated in most renderings of

Heidegger’s work, “Dasein” as defined in Being and Time de-
notes that being for whom Being itself is at issue, for whom Be-
ing (especially its own Being) is in question. For the most part, in
Heidegger, this being is us, the human being, although Dasein is
not simply equivalent to humans; Heidegger insists that Dasein
is not an anthropological, psychological, or biological concept.
It may help to think of Dasein not as a particular sort of being,
but as a condition into which human beings enter, either indi-
vidually or collectively, at a historical juncture when the Being
of beings becomes an issue for them, or Being as the event of
meaningful disclosure takes place for them. In this text, Heideg-
ger often uses phrases that conceive of Dasein as a condition—
such as “historical Dasein,” “our Dasein,” “human Dasein,” or
“the Dasein of a people.” In everyday German, the word Dasein
is used just as we use the word “existence”; readers may always
substitute “existence” for “Dasein” in order to get a sense of
how Heidegger’s statements would have sounded to his original
audience. However, Heidegger consistently sees the Latin term
existentia as misleading and superficial (see IM 49, 138), so it is
preferable to interpret Dasein in terms of its root meaning. This
root meaning is usually rendered in English as “Being there,”
but when Heidegger hyphenates Da-sein, we have employed the
equally valid and perhaps more vivid translation “Being-here.”
Dasein means inhabiting and existing as a Here, a site within
which Being and beings can meaningfully appear (IM 156).

With these basic terms in place, we can sketch the general devel-
opment of Heidegger’s thought.
Heidegger’s “early” phase culminates in the monumental Be-
ing and Time (1927). The main thesis of this work is that Being
 xii • Translators’ Introduction

can be understood only in terms of time: that is, Dasein’s tem-

porality is the context in terms of which Dasein can encounter
anything as something that is, instead of nothing at all. This
thesis is not fully developed in the work as it stands; Heidegger
broke off the project before it was completed. The book does
show that there are several distinct ways of Being: what it means
for a “present-at-hand” entity to be is to be given as an object
to a theoretical gaze; a “ready-to-hand” entity, such as a tool,
is when it fits into a meaningful network of purposes and func-
tions, or a “world”; and Dasein is by existing as a self-related
being, for whom its own Being is at issue as it goes about in-
habiting the world. In other words, each of us acts and handles
things in terms of some possible ways for us to be (say, being a
physician, a mother, or an Italian). Normally we do not explicitly
choose our identity, but simply behave the way “one” does in
our community—we conform to the norm. However, experi-
ences such as anxiety and the call of conscience can shock an
individual into choosing who he or she is, in the face of his or
her own mortality. One then exists “authentically,” at least for
a while. An authentic individual lives in a way that is appropri-
ate to a temporal being—that is, a being who has always already
been “thrown” into some situation, who “projects” possibilities,
and who dwells among other beings in a present world. Our
temporality is historical: each of us is a member of a community
with a shared inheritance. In section 74, Heidegger suggests that
through “communicating and struggling,” a people may find a
way to forge a destiny from its heritage.
Again, Being and Time intended to show that Dasein’s tem-
porality makes it possible for Dasein to understand all kinds of
Being. Presence at hand, which the tradition has generally iden-
tified with Being in general, would then be unmasked as only
one type of Being—a narrow, objectified way of Being that is
 Translators’ Introduction • xiii

made available by the present, in the temporal sense. An insight

into the broader dimensions of temporality would then make it
possible for us to acknowledge and comprehend more ways of
Being, including our own, in some unitary way.
Why did Heidegger break off Being and Time before estab-
lishing its main thesis? It seems that the book’s approach was
insufficiently historical, in his view, at least in its manner of pre-
sentation. Despite the fact that Heidegger describes us as pro-
foundly historical beings, the thesis of Being and Time sounds
rather ahistorical, as if a fixed and eternal essence of Dasein de-
termined, once and for all, the range of meanings that beings
can have. This way of thinking does not reflect our indebted-
ness to the movement of history, which can thrust new meanings
upon us. In his later reflections on Introduction to Metaphysics,
Heidegger accordingly speaks of a move “from the understand-
ing of Being to the happening of Being” (see page 233 below).2
In 1933, Heidegger enthusiastically welcomed Hitler’s rise to
power and lent his hand to the new regime by serving for a year
as the first Nazi rector of the University of Freiburg. In his in-
augural speech, he condemns traditional academic freedom and
calls on the university to perform “knowledge service” as a com-
plement to labor service and military service.3 During his year as
rector he delivered a lecture course that at one point apparently
endorses the “annihilation” of the internal enemies of the people

2. The precise nature of the “turn,” or the shift from “early Heidegger”
to “middle” or “later Heidegger,” is a classic topic in the secondary litera-
ture. Some deny that there is any fundamental shift at all. Most interpreters,
however, would agree that beginning around 1930, Heidegger emphasizes
our indebtedness to Being as a happening or event.
3. “The Self-Assertion of the German University,” trans. Lisa Harries,
in Martin Heidegger and National Socialism: Questions and Answers, ed.
Günther Neske and Emil Kettering (New York: Paragon House, 1990).
 xiv • Translators’ Introduction

(Volk), and a seminar that argues that the state must be led by the
absolute will of a supreme leader (Führer).4
Interpreters differ widely, and often acrimoniously, on whether
Heidegger’s Nazism was a passing aberration or a long-term
commitment, and whether it was due to a character defect or a
philosophical error.5 We would argue that his politics are con-
nected to some enduring elements in his philosophy. Heidegger
believed that a moment of communal authenticity, such as he
had suggested in section 74 of Being and Time, had arrived.
Drawing on his understanding of historicity, he held that a
movement based on a particular people’s heritage was truer and
deeper than any politics based on universal, abstract principles
(such as liberal democracy or communism, as he saw them).6 But

4. Being and Truth, trans. Gregory Fried and Richard Polt (Bloomington:
Indiana University Press, 2010), 73; Nature, History, State, trans. Gregory
Fried and Richard Polt (London: Bloomsbury Academic, 2013), Session 7.
5. Heidegger’s political involvement has generated great controversy in
several cycles of discussion since the end of the war. For reliable biogra-
phies, readers may consult Hugo Ott, Heidegger: A Political Life, trans. Al-
len Blunden (New York: Basic Books, 1993), and Rüdiger Safranski, Martin
Heidegger: Between Good and Evil, trans. Ewald Osers (Cambridge, Mass.:
Harvard University Press, 1998). For further discussion, see Richard Wolin,
ed., The Heidegger Controversy: A Critical Reader (Cambridge, Mass.: MIT
Press, 1993); Tom Rockmore and Joseph Margolis, eds., The Heidegger Case:
On Philosophy and Politics (Philadelphia: Temple University Press, 1992);
Gregory Fried, Heidegger’s Polemos: From Being to Politics (New Haven,
Conn.: Yale University Press, 2000). More recently, considerable debate has
been sparked by Emmanuel Faye’s Heidegger: The Introduction of Nazism
into Philosophy, trans. Michael B. Smith (New Haven, Conn.: Yale Univer-
sity Press, 2009); for a correspondence with Faye about his work, see Greg-
ory Fried, “A Letter to Emmanuel Faye,” Philosophy Today 55:3 (Fall 2011):
219 –52.
6. In the winter semester of 1933 –34, Heidegger identifies Platonism as
the root of the powers “against which we must struggle today” for the sake
of “the finitude, temporality, and historicity of human beings”: Being and
Truth, 129.
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The Project Gutenberg eBook of His love story
This ebook is for the use of anyone anywhere in the United States
and most other parts of the world at no cost and with almost no
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under the terms of the Project Gutenberg License included with this
ebook or online at www.gutenberg.org. If you are not located in the
United States, you will have to check the laws of the country where
you are located before using this eBook.

Title: His love story

Author: Marie Van Vorst

Illustrator: Howard Chandler Christy

Release date: August 27, 2023 [eBook #71500]

Language: English

Original publication: New York: Grosset & Dunlap, 1913

Credits: Al Haines

*** START OF THE PROJECT GUTENBERG EBOOK HIS LOVE

STORY ***
Captain de Sabron and Julia Redmond

HIS LOVE STORY

By

MARIE VAN VORST

Author of
First Love, The Girl From His Town
The Broken Bell, etc.

ILLUSTRATIONS BY
HOWARD CHANDLER CHRISTY

NEW YORK
GROSSET & DUNLAP
PUBLISHERS
 Copyright 1913
The Bobbs-Merrill Company

To

Monsieur le Capitaine Dadvisard

de la Cavalerie Française

Paris, 1912

CONTENTS

Chapter

I A Serious Event
II Julia Redmond
III A Second Invitation
IV The Dog Pays
V The Golden Autumn
VI Ordered Away
VII A Soldier's Dog
VIII Homesick
IX The Fortunes of War
X Together Again
XI A Sacred Trust
XII The News From Africa
XIII One Dog's Day
XIV An American Girl
XV Julia's Romance
XVI The Duke in Doubt
XVII Out of the Desert
XVIII Two Lovely Women
XIX The Man in Rags
XX Julia Decides
XXI Master and Friend
XXII Into the Desert
XXIII Two Love Stories
XXIV The Meeting
XXV As Handsome Does
XXVI Congratulations
XXVII Valor in Retrospect
XXVIII Happiness

HIS LOVE STORY

CHAPTER I

A SERIOUS EVENT

Le Comte de Sabron, in the undress uniform of captain in the ——

Cavalry, sat smoking and thinking.... What is the use of being thirty years
old with the brevet of captain and much distinction of family if you are a
poor man—in short, what is the good of anything if you are alone in the
world and no one cares what becomes of you?
 He rang his bell, and when his ordonnance appeared, said sharply:

"Que diable is the noise in the stable, Brunet? Don't you know that
when I smoke at this hour all Tarascon must be kept utterly silent?"

Tarascon is never silent. No French meridional town is, especially in the

warm sunlight of a glorious May day.

"The noise, mon Capitaine," said Brunet, "is rather melancholy."

"Melancholy!" exclaimed the young officer. "It's infernal. Stop it at

once."

The ordonnance held his kepi in his hand. He had a round good-natured
face and kind gray eyes that were used to twinkle at his master's humor and
caprices.

"I beg pardon, mon Capitaine, but a very serious event is taking place."

"It will be more serious yet, Brunet, if you don't keep things quiet."

"I am sorry to tell, mon Capitaine, that Michette has just died."

"Michette!" exclaimed the master. "What relation is she of yours,

Brunet?"

"Ah, mon Capitaine," grinned the ordonnance, "relation! None! It is the

little terrier that Monsieur le Capitaine may have remarked now and then in
the garden."

Sabron nodded and took his cigarette out of his mouth as though in
respect for the deceased.

"Ah, yes," he said, "that melancholy little dog! Well, Brunet!"

"She has just breathed her last, mon Capitaine, and she is leaving
behind her rather a large family."

"I am not surprised," said the officer.

 "There are six," vouchsafed Brunet, "of which, if mon Capitaine is
willing, I should like to keep one."

"Nonsense," said Sabron, "on no account. You know perfectly well,

Brunet, that I don't surround myself with things that can make me suffer. I
have not kept a dog in ten years. I try not to care about my horses even.
Everything to which I attach myself dies or causes me regret and pain. And
I won't have any miserable little puppy to complicate existence."

"Bien, mon Capitaine," accepted the ordonnance tranquilly. "I have

given away five. The sixth is in the stable; if Monsieur le Capitaine would
come down and look at it...."

Sabron rose, threw his cigarette away and, following across the garden
in the bland May light, went into the stable where Madame Michette, a
small wire-haired Irish terrier had given birth to a fine family and herself
gone the way of those who do their duty to a race. In the straw at his feet
Sabron saw a rat-like, unprepossessing little object, crawling about feebly
in search of warmth and nourishment, uttering pitiful little cries. Its extreme
loneliness and helplessness touched the big soldier, who said curtly to his
man:

"Wrap it up, and if you don't know how to feed it I should not be
surprised if I could induce it to take a little warm milk from a quill. At all
events we shall have a try with it. Fetch it along to my rooms."

And as he retraced his steps, leaving his order to be executed, he

thought to himself: The little beggar is not much more alone in the world
than I am! As he said that he recalled a word in the meridional patois:
Pitchouné, which means "poor little thing."

"I shall call it Pitchouné," he thought, "and we shall see if it can't do

better than its name suggests."

He went slowly back to his rooms and busied himself at his table with
his correspondence. Among the letters was an invitation from the Marquise
d'Esclignac, an American married to a Frenchman, and the great lady of the
country thereabouts.
 "Will you not," she wrote, "come to dine with us on Sunday? I have my
niece with me. She would be glad to see a French soldier. She has expressed
such a wish. She comes from a country where soldiers are rare. We dine at
eight."

Sabron looked at the letter and its fine clear handwriting. Its wording
was less formal than a French invitation is likely to be, and it gave him a
sense of cordiality. He had seen, during his rides, the beautiful lines of the
Château d'Esclignac. Its turrets surely looked upon the Rhone. There would
be a divine view from the terraces. It would be a pleasure to go there. He
thought more of what the place would be than of the people in it, for he was
something of a hermit, rather a recluse, and very reserved.

He was writing a line of acceptance when Brunet came in, a tiny bundle
in his hand.

"Put Pitchouné over there in the sunlight," ordered the officer, "and we
shall see if we can bring him up by hand."

CHAPTER II

JULIA REDMOND

He remembered all his life the first dinner at the Château d'Esclignac,
where from the terrace he saw the Rhone lying under the early moonlight
and the shadows falling around the castle of good King René.

As he passed in, his sword clanking—for he went in full dress uniform

to dine with the Marquise d'Esclignac—he saw the picture the two ladies
made in their drawing-room: the marquise in a very splendid dress (which
he never could remember) and her niece, a young lady from a country
whose name it took him long to learn to pronounce, in a dress so simple that
of course he never could forget it! He remembered for a great many years
the fall of the ribbon at her pretty waist, the bunch of sweet peas at her
girdle, and he always remembered the face that made the charm of the
picture.

Their welcome to him was gracious. The American girl spoke French
with an accent that Sabron thought bewilderingly charming, and he put
aside some of his reserve and laughed and talked at his ease. After dinner
(this he remembered with peculiar distinctness) Miss Redmond sang for
him, and although he understood none of the words of the English ballad,
he learned the melody by heart and it followed with him when he left. It
went with him as he crossed the terrace into the moonlight to mount his
horse; it went home with him; he hummed it, and when he got up to his
room he hummed it again as he bent over the little roll of flannel in the
corner and fed the puppy hot milk from a quill.

This was a painstaking operation and required patience and delicacy,

both of which the big man had at his finger-tips. The tune of Miss
Redmond's song did for a lullaby and the puppy fell comfortably to sleep
while Sabron kept the picture of his evening's outing contentedly in his
mind. But later he discovered that he was not so contented, and counted the
hours when he might return.

He shortly made a call at the Château d'Esclignac with the result that he
had a new picture to add to his collection. This time it was the picture of a
lady alone; the Marquise d'Esclignac doing tapestry. While Sabron found
that he had grown reticent again, he listened for another step and another
voice and heard nothing; but before he took leave there was a hint of a
second invitation to dinner.

The marquise was very handsome that afternoon and wore yet another
bewildering dress. Sabron's simple taste was dazzled. Nevertheless, she
made a graceful picture, one of beauty and refinement, and the young
soldier took it away with him. As his horse began to trot, at the end of the
alley, near the poplars at the lower end of the rose terrace he caught a
glimpse of a white dress (undoubtedly a simpler dress than that worn by
Madame d'Esclignac).
 CHAPTER III

A SECOND INVITATION

"I don't think, mon Capitaine, that it is any use," Brunet told his master.

Sabron, in his shirt-sleeves, sat before a table on which, in a basket, lay

Michette's only surviving puppy. It was a month old. Sabron already knew
how bright its eyes were and how alluring its young ways.

"Be still, Brunet," commanded the officer. "You do not come from the
south or you would be more sanguine. Pitchouné has got to live."

The puppy's clumsy adventuresome feet had taken him as far as the
highroad, and on this day, as it were in order that he should understand the
struggle for existence, a bicycle had cut him down in the prime of his youth,
and now, according to Brunet, "there wasn't much use!"

Pitchouné was bandaged around his hind quarters and his adorable little
head and forepaws came out of the handkerchief bandage.

"He won't eat anything from me, mon Capitaine," said Brunet, and
Sabron ceremoniously opened the puppy's mouth and thrust down a dose.
Pitchouné swallowed obediently.

Sabron had just returned from a long hard day with his troops, and tired
out as he was, he forced himself to give his attention to Pitchouné. A
second invitation to dinner lay on his table; he had counted the days until
this night. It seemed too good to be true, he thought, that another picture
was to add itself to his collection! He had mentally enjoyed the others often,
giving preference to the first, when he dined at the château; but there had
been a thrill in the second caused by the fluttering of the white dress down
by the poplar walk.
 To-night he would have the pleasure of taking in Miss Redmond to
dinner.

"See, mon Capitaine," said Brunet, "the poor little fellow can't swallow
it."

The water trickled out from either side of Pitchouné's mouth. The sturdy
terrier refused milk in all forms, had done so since Sabron weaned him; but
Sabron now returned to his nursery days, made Brunet fetch him warm milk
and, taking the quill, dropped a few drops of the soothing liquid, into which
he put a dash of brandy, down Pitchouné's throat. Pitchouné swallowed, got
the drink down. gave a feeble yelp, and closed his eyes. When he opened
them the glazed look had gone.

The officer hurried into his evening clothes and ordered Brunet, as he
tied his cravat, to feed the puppy a little of the stimulant every hour until he
should return. Pitchouné's eyes, now open, followed his handsome master
to the door. As Sabron opened it he gave a pathetic yelp which made the
capitaine turn about.

"Believe me, mon Capitaine," said the ordonnance with melancholy

fatality, "it is no use. If I am left with Pitchouné it will be to see him die. I
know his spirit, mon Capitaine. He lives for you alone."

"Nonsense," said the young officer impatiently, drawing on his gloves.

Pitchouné gave a plaintive wail from the bandages and tried to stir.

"As for feeding him, mon Capitaine," the ordonnance threw up his
hands, "he will be stiff by the time..."

But Sabron was half-way down the stairs. The door was open, and on
the porch he heard distinctly a third tenderly pathetic wail.

* * * * * *
*
 That evening the Marquise d'Esclignac read aloud to her niece the news
that the Count de Sabron was not coming to dinner. He was "absolutely
desolated" and had no words to express his regret and disappointment. The
pleasure of dining with them both, a pleasure to which he had looked
forward for a fortnight, must be renounced because he was obliged to sit up
with a very sick friend, as there was no one else to take his place. In
expressing his undying devotion and his renewed excuses he put his
homage at their feet and kissed their hands.

The Marquise d'Esclignac, wearing another very beautiful dress, looked

up at her niece, who was playing at the piano.

"A very poor excuse, my dear Julia, and a very late one."

"It sounds true, however. I believe him, don't you, ma tante?"

"I do not," said the marquise emphatically. "A Frenchman of good

education is not supposed to refuse a dinner invitation an hour before he is
expected. Nothing but a case of life and death would excuse it."

"He says a Very sick friend.'"

"Nonsense," exclaimed the marquise.

Miss Redmond played a few bars of the tune Sabron had hummed and
which more than once had soothed Pitchouné, and which, did she know,
Sabron was actually humming at that moment.

"I am rather disappointed," said the young girl, "but if we find it is a

matter of life and death, ma tante, we will forgive him?"

The Marquise d'Esclignac had invited the Count de Sabron because she
had been asked to do so by his colonel, who was an old and valued friend.
She had other plans for her niece.

"I feel, my dear," she answered her now, "quite safe in promising that if
it is a question of life and death we shall forgive him. I shall see his colonel
to-morrow and ask him pointblank."
 Miss Redmond rose from the piano and came over to her aunt, for
dinner had been announced.

"Well, what do you think," she slipped her hand in her aunt's arm,
"really, what do you think could be the reason?"

"Please don't ask me," exclaimed the Marquise d'Esclignac impatiently.

"The reasons for young men's caprices are sometimes just as well not
inquired into."

If Sabron, smoking in his bachelor quarters, lonely and disappointed,

watching with an extraordinary fidelity by his "sick friend," could have seen
the two ladies at their grand solitary dinner, his unfilled place between
them, he might have felt the picture charming enough to have added to his
collection.

CHAPTER IV

THE DOG PAYS

Pitchouné repaid what was given him.

He did not think that by getting well, reserving the right for the rest of
his life to a distinguished limp in his right leg, that he had done all that was
expected of him. He developed an ecstatic devotion to the captain,
impossible for any human heart adequately to return. He followed Sabron
like a shadow and when he could not follow him, took his place on a chair
in the window, there to sit, his sharp profile against the light, his pointed
ears forward, watching for the uniform he knew and admired extravagantly.

Pitchouné was a thoroughbred, and every muscle and fiber showed it,
every hair and point asserted it, and he loved as only thoroughbreds can.
You may say what you like about mongrel attachments, the thoroughbred in
all cases reserves his brilliancy for crises.

Sabron, who had only seen Miss Redmond twice and thought about her
countless times, never quite forgave his friend for the illness that kept him
from the château. There was in Sabron's mind, much as he loved Pitchouné,
the feeling that if he had gone that night...

There was never another invitation!

"Voyons, mon cher," his colonel had said to him kindly the next time he
met him, "what stupidity have you been guilty of at the Château
d'Esclignac?"

Poor Sabron blushed and shrugged his shoulders.

"I assure you," said the colonel, "that I did you harm there without
knowing it. Madame d'Esclignac, who is a very clever woman, asked me
with interest and sympathy, who your 'very sick friend' could be. As no one
was very sick according to my knowledge, I told her so. She seemed
triumphant and I saw at once that I had put you in the wrong."

It would have been simple to have explained to the colonel, but Sabron,
reticent and reserved, did not choose to do so. He made a very insufficient
excuse, and the colonel, as well as the marquise, thought ill of him. He
learned later, with chagrin, that his friends were gone from the Midi. Rooted
to the spot himself by his duties, he could not follow them. Meanwhile
Pitchouné thrived, grew, cheered his loneliness, jumped over a stick,
learned a trick or two from Brunet and a great many fascinating wiles and
ways, no doubt inherited from his mother. He had a sense of humor truly
Irish, a power of devotion that we designate as "canine," no doubt because
no member of the human race has ever deserved it.
 CHAPTER V

THE GOLDEN AUTUMN

Sabron longed for a change with autumn, when the falling leaves made
the roads golden roundabout the Château d'Esclignac. He thought he would
like to go away. He rode his horse one day up to the property of the hard-
hearted unforgiving lady and, finding the gate open, rode through the
grounds up to the terrace. Seeing no one, he sat in his saddle looking over
the golden country to the Rhone and the castle of the good King René,
where the autumn mists were like banners floating from the towers.

There was a solitary beauty around the lovely place that spoke to the
young officer with a sweet melancholy. He fancied that Miss Redmond
must often have looked out from one of the windows, and he wondered
which one. The terrace was deserted and leaves from the vines strewed it
with red and golden specters. Pitchouné raced after them, for the wind
started them flying, and he rolled his tawny little body over and over in the
rustling leaves. Then a rabbit, which before the arrival of Sabron had been
sitting comfortably on the terrace stones, scuttled away like mad, and
Pitchouné, somewhat hindered by his limp, tore after it.

The deserted château, the fact that there was nothing in his military life
beyond the routine to interest him now in Tarascon, made Sabron eagerly
look forward to a change, and he waited for letters from the minister of war
which would send him to a new post.

The following day after his visit to the château he took a walk,
Pitchouné at his heels, and stood aside in the highroad to let a yellow motor
pass him, but the yellow motor at that moment drew up to the side of the
road while the chauffeur got out to adjust some portion of the mechanism.
Some one leaned from the yellow motor window and Sabron came forward
to speak to the Marquise d'Esclignac and another lady by her side.

"How do you do, Monsieur? Do you remember us?"

 (Had he ever forgotten them?) He regretted so very much not having
been able to dine with them in the spring.

"And your sick friend?" asked Madame d'Esclignac keenly, "did he

recover?"

"Yes," said Sabron, and Miss Redmond, who leaned forward, smiled at
him and extended her pretty hand. Sabron opened the motor door.

"What a darling dog!" Miss Redmond cried. "What a bewitching face he

has! He's an Irish terrier, isn't he?"

Sabron called Pitchouné, who diverted his attention from the chauffeur
to come and be hauled up by the collar and presented. Sabron shook off his
reticence.

"Let me make a confession," he said with a courteous bow. "This is my

'very sick friend.' Pitchouné was at the point of death the night of your
dinner and I was just leaving the house when I realized that the helpless
little chap could not weather the breeze without me. He had been run over
by a bicycle and he needed some very special care."

Miss Redmond's hand was on Pitchouné's head, between his pointed

ears. She looked sympathetic. She looked amused. She smiled.

"It was a question of 'life and death,' wasn't it?" she said eagerly to
Sabron.

"Really, it was just that," answered the young officer, not knowing how
significant the words were to the two ladies.

Then Madame d'Esclignac knew that she was beaten and that she owed
something and was ready to pay. The chauffeur got up on his seat and she
asked suavely:

"Won't you let us take you home, Monsieur Sabron?"

He thanked them. He was walking and had not finished his exercise.