s LINCOLN ROOM UNIVERSITY OF ILLINOIS LIBRARY MEMORIAL the Class of 1901 founded by HARLAN lloVI HORN! K iind III \Rll I I \ ( \l JHOl N HORNER 4 I ti Digitized by the Internet Archive in 2012 with funding from University of Illinois Urbana-Champaign http://www.archive.org/details/notebookofelbertOOilhubb 0MERSON loved the good more than he abhorred evil *» Carlyle abhorred evil more than he loved the good. If you should by chance find anything in this book you do not especially like, it is not at all wise to focus your memory on that, to the exclusion of all else — bless my soul ! — E. H. ELBERT HUBBARD Ill a* or Qlfert J3«Wta* IHottofs, Epigrams, Short HL%%Wt #*mw ^^ llll<>» ilXTY gen- erations have come and gone since Caesar trod the Roman Forum. H The pillars a- gainst which he of- ten leaned still stand. The thresh- olds over which he passed are there. The pavements ring beneath your tread as they once rang beneath his. C Three genera- tions and more have come and gone since Napol- eon trod the streets of Toulon contem- plating suicide s— Babes in arms were carried by fond mothers to see Lincoln, the candidate for President. <[ These babes have grown into men, are grand- fathers possibly, with whitened hair, furrowed faces, looking calmly forward to the end, having tasted all that life holds in store for them. Yet Lincoln lived but yesterday ! €1 You can reach back into the past and grasp his hand, HE Supreme prayer of my heart is not to be learned, rich, famous, powerful or even good, but simply to be radiant. I desire to radiate health, cheerful- ness, calm courage and good-will. d I wish to live without hate, whim, jealousy, envy, fear. I wish to be simple, honest, frank, natural, clean in mind and clean in body, unaffected — to say " I do not not know," if it be so, and to meet all men on an absolute equality, to face any obstacle and meet every difficulty unabashed and unafraid. C[ I wish others to live their lives, too, up to their highest, fullest and best. To that end I pray that I may %1| out to you> q never meddle, interfere, dictate, give man, because I can advice that is not wanted, or assist when my services are not needed. If lean help people, I '11 do it by giv- ing them a chance to help themselves ; and if I can uplift or inspire, let it be by example, inference and sug- gestion, rather than by injunction and dictation. That is to say, I de- sire to be Radiant — to Radiate Life! and mother; no voice in the choos- ing of environment. Brought into life without his con- sent, and pushed out of it against his will — battling s+ striving, hoping, cursing &+■ waiting, loving, praying s+ burned by fever, torn by passion, checked by fear, reaching for friend- ship, longing for sympathy, and hungering for love, clutching— nothing. ..f>im<». not conceive of any being greater, no- bler, more heroic, more tenderly lov- ing, loyal, unself- ish and enduring than you are s+ $+■ All the love I know is man's love «•» $+ All the forgiveness I know is man's forgiveness. C All the sympathy I know is man's sympathy. €L And hence I address myself to man — to you — and you I would serve. The fact that you are a human being brings you near to me. It is the bond that unites us. I understand you because you are a part of myself. You may like me, or not — it makes no difference. If ever you need my help I am Page 12 CTVIB WOTB BOO/C with you. <[ Often we can help each other most by leaving each other alone ; at other times we need the hand-grasp and the word of cheer. I am only a man — a mere man — but in times of loneliness think of me as one who loves his kind. What your condition is in life will not prejudice me either for or against you. <[ What you have done or not done will not weigh in the scale. If you have been wise and prudent I congratulate you, unless you are unable to forget how wise and good you are — then I pity you. If you have stumbled and fallen and been mired in the mud, and have failed to be a friend to yourself, then you of all people need friendship, and I am your friend. I am the friend of convicts, insane people and fools — successful and unsuccessful, college-bred and illiterate. You all belong to my church. I could not exclude you if I would. But if I should shut you out I would then close the door upon myself and be a prisoner indeed. The spirit of friendship that flows through me, and of which I am a part, is your portion, too. The race is one, and we trace to a com- mon Divine ancestry. X OFFER you no reward for being loyal to me, and surely I do not threaten you with pain, penalty and dire disaster if you are indifferent to me *^ You can not win me by praise, prom- ises or adulation. You can not shut my heart toward you, even though you deny and revile me. C, Only the good can reach me, and no thought of love you send me can be lost or missent. All the kindness you feel for me should be given those nearest you, and it shall all be passed to your credit, for you yourself are the record of your thoughts, and no error can occur in the count $+■ You belong to my church, and always and forever my friendship shall follow you, yet never intrude. I do not ask you to incur obligations nor make promises. There are no dues. I do not demand that you shall do this or not do that. I issue no commands. I can not lighten your burden, and per- haps I should not even if I could, for men grow strong through bearing burdens. If I can I will show you how to acquire strength to meet all your difficulties and face the duties of the day. It is not for me to take charge of your life, for surely I do well if I look after one person. If you err it is not for me to punish you. We are punished by our sins not for them s«» £•» Soon or late I know you will see that to do right brings good, and to do wrong brings misery, but you will abide by the law and all good things be yours. I can not change these laws — I can not make you exempt from your own blunders and mistakes :■+ s» And you can not change the eternal laws for me, even though you die for me. But perhaps I can point you the path- way that leads to love, truth and use- fulness, and this I want to do because I am your friend. And then by pointing you the way I find it myself. You belong to me — you are a member of my church. All are members of my church. None is excluded nor can be ex- cluded s+ :+■ So over the plains and prairies, over the mountains and seas, over the cities and towns, in palaces, tenements, mov- ing-wagons, dugouts, cottages, hovels, sleeping-cars, autos, day-coach, caboose, cab, in solitary cells behind prison-bars, or wandering out under the stars, my heart goes out to you, whoever you are, wherever you are, and I wish you well. Only love do I send and a desire to bless and benefit. Our admiration is so given to dead mar- tyrs that we have little time for living heroes £•» «» The Ideal Life is only the normal or natural life as we shall some day know it. fed /^>^f • ^w* /3 4^ ' n ,1 M J / - : \ < 4 / ^Jjuul ! C/ ^^^^y^U^aQ^ r 1 /^->C~ &-U^* <=*-< - OF TBLBERT HUBBARD Page 13 N San Francisco lived a law- yer — age, sixty — rich in money, rich in intellect, a businessman with many and varied inter- ests. Now, this lawyer was a bachelor, and lived in apartments with his Chinese servant, " Sam." Sam and his master had been together for fifteen years s+ The servant knew the wants of his employer as though he were his other self &+■ No orders were necessary. If there was to be a company — one guest or a hundred — Sam was told the number, that was all, and everything was provided. This servant was cook, valet, watch- man, friend $+■ No stray, unwished-for visitor ever got to the master to rob him of his rest when he was at home $•*■ £•» If extra help was wanted, Sam se- cured it; he bought what was needed; and when the law- yer awakened in the morning, it was to the singing of a in the hallway, with overcoat, hat and cane in hand. When the weather was threatening, an umbrella was substituted for the cane. The door was opened, and the master departed. When he returned at nightfall, on his approach the door swung wide. Sam never took a vacation; he seemed not to either eat or sleep. He was always near ENIUS is only the power of making continuous efforts. The line between failure and success is so fine that we scarcely know when we pass it: so fine that we are often on the line and do not know it. How many a man has thrown up his hands at a time when a little more effort, a little more patience, would have achieved success. As the tide goes clear out, so it comes clear in. In business, sometimes, prospects may seem darkest when really they are on the turn. A little more persistence, a little more effort, and what seemed hopeless failure may turn to glo- rious success. There is no failure except in no longer trying. There is no defeat except from within, no really insurmountable barrier save our own inherent weakness of purpose. tiny music-box with a clock attachment set for seven o'clock $+■ s+ The bath was ready; a clean shirt was there on the dresser, with studs and buttons in place; collar and scarf were near; the suit of clothes desired hung over a chair; the right pair of shoes, polished like a mirror, was at hand, and on the mantel was a half-blown rose, with the dew still upon it, for a bouton- niere. Downstairs, the breakfast, hot and savory, waited. When the man was ready to go to the office, silent as a shadow stood Sam when needed; he disappeared when he should. He knew nothing and knew everything. For weeks scarcely a word might pass between these men — they understood each other so well. C The lawyer grew to have a great affection for his servant $+ He paid him a hundred dollars a month, and tried to devise other ways to show his gratitude; but Sam wanted noth- ing, not even thanks. All he de- sired was the privi- lege to serve. But one morning as Sam poured his master's coffee, he said quietly, with- out a shade of emo- tion on his yellow face, " Next week I leave you." The lawyer smiled. " Next week I leave you," repeated the Chinese; " I hire for you better man." CL The lawyer set down his cup of coffee. He looked at the white-robed servant. He felt the man was in earnest. " So you are going to leave me — I do not pay you enough, eh? That Doctor Sanders who was here — he knows what a treasure you are. Don't be a fool, Sam; I '11 make it a hundred and fifty a month — say no more." "Next week I leave you — I go to China," said the servant impassively. Page 14 TUB 1VOTE BOO/C " Oh, I see! You are going back for a wife? All right, bring her here — you will return in two months? I do not object; bring your wife here — there is work for two to keep this place in order. The place is lonely, anyway. I'll see the Collector of the Port, myself, and ar- range your passage-papers." " I go to China next week: I need no papers — I never come back," said the man with exasperating calmness and per- sistence s* «•» " By God, you shall not go! " said the lawyer *•» $+ "By God, I will!" answered the heathen. €1 It was the first time in their experi- ence together that the servant had used such language, or such a tone, toward his master. The lawyer pushed his chair back, and after an instant said, quietly: " Sam, you must forgive me; I spoke quickly. I do not own you — but tell me, what have I done — why do you leave me this way — you know I need you! " " I will not tell you why I go — you laugh." " No, I shall not laugh." " You will." " I say, I will not." " Very well, I go to China to die! " " Nonsense! You can die here. Have n't I agreed to send your body back if you die before I do? " " I die in four weeks, two days! " " What! " " My brother, he in prison. He young — twenty-six, I fifty. He have wife and baby. In China they accept any man same family to die. I go to China, give my money to my brother — he live, I die! " Next day a new Chinaman appeared as servant in the lawyer's household. In a week this servant knew everything, and nothing, just like Sam. And Sam dis- appeared, without saying good-bye. He went to China and was beheaded, four weeks and two days from the day he broke the news of his intent to go. His brother was set free. And the lawyer's household goes along about as usual, save when the master calls for " Sam," when he should say, " Charlie." At such times there comes a kind of clutch at his heart, but he says nothing. ^^HE desire for friendship is strong in ^^ every human heart. We crave the companionship of those who understand. The nostalgia of life presses, we sigh for " home," and long for the presence of one who sympathizes with our aspir- ations, comprehends our hopes, and is able to partake of our joys. A thought is not our own until we impart it to another, and the confessional seems to be a crying need of every human soul. €[ One can bear grief, but it takes two to be glad. We reach the divine through some one, and by dividing our joy with this one we double it, and come in touch with the Universal. The sky is never so blue, the birds never sing so blithely, our acquaintances are never so gracious, as when we are filled with love for some one else s+ «"♦ Being in harmony with one we are in harmony with all. The lover idealizes and clothes the beloved with virtues that exist only in his imagination. The beloved is consciously or unconsciously aware of this, and endeavors to fulfil the high idea; and in the contemplation of the transcendent qualities that his mind has created, the lover is raised to heights otherwise impossible. Should the beloved pass from this earth while such a condition of exaltation ex- ists, the conception is indelibly impressed upon the soul, just as the last earthly view is said to be photographed upon the retina of the dead. The highest earthly relationship is in its very essence fleeting, for men are fallible, and living in a world where the material wants jostle, and time and change play their ceaseless parts, gradual obliteration comes and disillusion enters. But the memory of a sweet affinity once fully possessed, and snapped by Fate at its supremest moment, can never die from out the heart. All other troubles are swallowed up in this; and if the individual is of too stern a fiber to be completely crushed into the dust, time Or TBLBERT HUBBARD Page 15 will come bearing healing, and the mem- ory of that once ideal condition will chant in his heart a perpetual eucharist. And I hope the world has passed for- ever from the nightmare of pity for the dead; they have ceased from their labors and are at rest. But for the living, when death has en- tered and removed good. And the constant dwelling in sweet, sad recollection of the exalted virtues of the one that is gone, tends to crystallize these very virtues in the heart of him who meditates them. £•» . ©. ^\HE old and once popular view of the best friend, Fate has done her worst; the plum- met has sounded the depths of grief, and thereafter nothing can inspire terror &+■ a* At one fell stroke all petty annoy- ances and corrod- ing cares are sunk into nothingness s+ The memory of a great love lives en- shrined in undying amber. It affords a ballast 'gainst all the storms that blow, and although it lends an unutter- able sadness, it im- parts an unspeak- able peace. Where there is this haunt- ing memory of a great love lost, there are also forgiveness, charity and sympathy that make the man brother to all who suffer and endure. The individual himself is nothing: he has nothing to hope for, nothing to lose, nothing to win, and this constant mem- ory of the high and exalted friendship that was once his is a nourishing source of strength; it constantly purifies the mind and inspires the heart to nobler living and diviner thinking. The man is in communication with Elemental Con- ditions $+ :■— To have known an ideal friendship, and have it fade from your grasp and flee as a shadow before it is touched with the sordid breath of selfishness, or sul- lied by misunderstanding, is the highest BELIEVE that no one can harm us but our- selves; that sin is misdirected energy; that there is no devil but fear; and that the uni- verse is planned for good. We know that work is a blessing, that Winter is as necessary as Summer, that Night is as useful as Day, that Death is a manifestation of Life, and just as good. I believe in the Now and Here. I believe in you and I believe in a power that is in ourselves that makes for righteousness *+ life that regarded man as a sinful, lost, fallen, de- spised, despicable and damned thing has very naturally tended to kill in him enthusiasm, health, and self-re- liance. Probably it has shortened the average length of life more than a score of years s^ When man comes to realize that he is part and particle of the Divine En- ergy that lives in all he sees and feels and hears, he will, indeed, be in a po- sition to claim and receive his birth- right »+ And this birthright is to be healthy and happy. d The Religion of Humanity does not seek to placate the wrath of a Non-Resident Deity, nor does it worship an Absentee God. It knows nothing of gods, ghosts, gob- lins, sprites, fairies, devils or witches. I would not know a god if I saw one coming down the street in an auto- mobile 3+ S+ If ever a man existed who had but one parent, this fact of his agamogenesis would not be any recommendation to us, nor would it make special claim on our reverence and regard. Rather, it would place him outside of our realm, so that what he might do or say would not be vital to us. He would be a different being from us, therefore his experiences would not be an example for us to follow. <[ The Religion of Humanity knows, Page 16 Even yet we find that if you would go in " good society " you had better not lift a trunk, sift ashes, sweep the side- walk or carry a hoe upon your shoulder. j^vHERE is a common tendency to X^ cling to old ways and methods «•» Every innovation has to fight for its life, and every good thing has been condemned in its day and generation s«* Error once set in motion continues in- definitely, unless blocked by a stronger force, and old ways will always remain unless some one invents a new way and then lives and dies for it. And the reason men oppose progress is not that they hate progress, but that they love inertia. Even as great a man as John Ruskin foresaw that the railroads would ruin England by driving the stages out of business and killing the demand for horses, thus ruining the farmer. Thomas Jefferson tells us, in his auto- biography, of a neighbor of his who was " agin " the public schools, because, " when every one could read and write, no one would work." Governor Berkeley thanked God there was not a printing-press in Virginia. C In the time of Mozart, musicians were classed with stablemen, scullions and cooks. They ate below stairs and their business was simply to amuse the great man who hired them. OF 'ELBERT HUBBARD Page 17 EACHING things out of sea- son is a woful waste of time. It is also a great consumer of nerve-force, for both pupil and teacher so* so* For instance, the English plan of having little boys of eight study Latin and Greek killed a lot of boys, and probably never helped a single one to shoulder life's burden and be a better man. Knowledge not used, like anything else not used, is objectionable and often dan- gerous So* So* Nature intends knowledge for service, not as an ornament or for purposes of bric-a-brac so* so* " Delay adolescence — delay adoles- cence! " cries Stanley Hall. The reason is plain. The rareripe rots. What boy well raised, of ten or twelve, can com- pare with your street gamin who has the knowledge and the shrewdness of a grown-up broker! But the Arab never becomes a man. The awkward and bashful boy from the country — with mind slowly ripening in its rough husk, gathering gear as he goes, securing knowledge in order to use it, and by using it, making it absolutely his own, and gaining capacity for more — is the type that scores. The priestly plan of having one set of men do all the thinking, and another set all the work, is tragedy for both so* To quit the world of work in order to get an education is as bad as quitting the world of work and struggle in order to be " good." The tendency of the classical education is to unfit the youth for work. He gains knowledge, like the gamin, in advance of his needs. The boy of eighteen who enters college and graduates at twenty-two, when he comes home wants to run his father's business. Certainly he will not wash windows so* so* He has knowledge, but no dexterity — he has learning, but no competence »•» He owns a kit of tools, but does not know how to use them. And now, if his father is rich, a place is made for him where he can do no damage, a genteel and honorable place, and he hypnotizes himself and deceives his friends with the fallacy that he is really doing something. C In the meantime the plain and alert young man brought up in the business keeps the chimes on the barrel, otherwise 't would busticate. Use and acquaintance should go hand in hand. Skill must be applied. All great writers learned to write in just one way — by writing. To acquire the kit is ab- surd — get the tools one at a time as you need them so* so* College has just one thing to recommend it, and that is the change of environment that it affords the pupil. This is what does him good — new faces, new scenes, new ideas, new associations. The curricu- lum is nil — if it keeps the fledgling out of mischief it accomplishes its purpose so* But four years in college tends to ossi- fication instead of fluidity — and seven years means the pupil gets caught and held by environment: he stays too long. €1 Alexander von Humboldt was right — one year in any college is enough for any man. One year gives him inspiration and all the spirit of good there is in it; a longer period fixes frats, fads and fan- cies in his noodle as necessities. Men are great only as they train on. College may place you in the two-thirty list, but you get into the free-for-all only by letting the Bunch take your dust so* €[ Happy is the man, like Ralph Waldo Emerson, who is discarded by his Alma Mater, or like Henry Thoreau, who dis- carded her so* so* In any event — God's name, get weaned! SO* SO* r\V father has practised medicine for ^*^ seventy years, and is still practising. C I, also, have studied the so-called sci- ence of medicine. I am fifty-five years old; my father is ninety so* so* We live neighbors, and daily ride horse- back together or tramp through the fields and woods. Today we did our little jaunt of five miles and back across country. C I have never been ill a day — never consulted a physician in a professional way; and, in fact, never missed a meal except through inability of access. The old gentleman and I are not fully agreed on all of life's themes, so existence Page 18 "THE WOTB JSOO/C for us never resolves itself into a dull neutral gray. He is a Baptist and I am a Vegetarian. €[ Occasionally he refers to me as " cal- low," and we have daily resorts to logic to prove prejudice, and history is searched to bolster the preconceived, but on the following important points we stand together, sol- id as one man: First — Ninety -nine people out of a hun- dred who go to a physician have no organic disease, but are merely suffer- ing from some func- tional disorder, caused by their own indiscretion $+■ Second — Individu- als who have or- ganic diseases nine times out of ten are suffering from the accumulated evil effects of medi- cation s^ .«* Third— That is to say, most diseases are the result of medication which has been prescribed to relieve and take away a beneficent and warning symp- tom on the part of Nature s& s* Most of the work of doctors in the past has been to prescribe for symptoms, the difference between actual disease and a symptom being something that the average man does not even yet know. And the curious point is that on these points all phy- sicians, among themselves, are fully agreed, what I say here being merely truism, triteness and commonplace. B RELIGION of just being kind would be a pretty good religion — don't you think so? But a religion of kindness and useful effort is nearly a 23 draper POWERS that be, make me sufficient to my own occasions &+■ Teach me to know and observe the rules of the Game. Give me to mind my own business at all times, and to lose no good opportunity of hold- ing my tongue. Let me never lack proper pride or due sense of humor. Preserve, Oh, preserve me from growing stogy and unimaginative. CL Help me not to cry for the moon or over spilled milk; to manage my physical constitution and my practical affairs discreetly, never to dramatize my spiritual discom- fort. Grant me neither to proffer nor to welcome cheap praise; to distinguish sharply between senti- ment and sentimentality, cleaving to the one and despising the other. d. Deliver me from emotional ex- cess. Deliver me from atrophy, of perfect religion. We used to think it was a man's belief concerning a dogma that would fix his place in eternity s+ This was because we believed that God was a grumpy, grouchy old gentleman, stupid, touchy and dictatorial. A really good man would not damn you, even if you did n't like him; but a bad man would. As our ideas of God changed, we ourselves changed for the better. Or, as we thought bet- ter of ourselves we thought better of God $•» It will be character that lo- cates our place in another world, if there is one, just as it is our charac- ter that fixes our place here. We are weaving character every day, and the way to weave the best character is to be kind and to be useful. Think right, act right; it is what we think and do that makes us what we are. To know the great men dead is com- pensation for hav- ing to live with the mediocre. It is easy to get everything you want, provided you first learn to do without the things you can not get s+ s+ $& :<* Love goes to those who are deserving — not for those who set snares for it and who lie in wait. The life of strife and contest never wins. We are under bonds for the moderate use of every faculty, and he who misuses any of God's gifts may not hope to go unscathed. OF 'ELBERT HUBBARD Page 19 OURTESY in every line of life is now the growing rule. €[ No strong man lowers himself by giving somebody a lift, no matter who that " somebody " is. It may be an ignorant foreigner, unversed in our ways and language, but there is a right way and a wrong way, even ness. d Give each customer your whole attention, and give just as considerate attention to a little buyer as to a big one. C If asked for information, be sure you have it before you give it. Do not assume that the location or fact is so now be- cause you once thought it so. Don't misdirect. Make your directions so clear that they in pantomime. And to the clerk who would succeed, I say, cultivate charm of manner. Courteous manners in little things are an asset worth ac- quiring s» When a custom e|r ap- proaches, rise and offer a chair. Step aside and let the store's guest pass first into the ele- vator $+■ These are little things, but they make you and your work finer &+■ To gibe visitors, or to give fresh and flippant answers, even to stupid or impudent people, is a great mistake. Meet rudeness with unfailing po- liteness and see how much better you feel. Your promise to a customer is your employer's promise. the emotions. When it is appointed me to suffer, let me, so far as humanly be possible, take example from the well-bred beasts, and go away quietly to bear my sufferings by myself. Let me not dwell in the outer whirlwind of things and events; guide me rather to central calm and grant that I may abide there- in. Give me nevertheless to be always a good comrade, and to view the passing show with an eye constantly growing keener, charity broadening and deepening day by day. Help me to win, if win I may — and this, O Powers, especially — if I may not win always, make me at least a good loser. Vouchsafe me not to estrange the other me at my elbow; suffer not my primal light to wane; and grant that I may carry my cup, brimming, yet unspilled to the last. Amen. will be a real help. d And the more people you direct, and the higher the intelligence you can rightly lend, the more valuable is your life. The most precious possession in life is good health «•» Eat moderately, breathe deeply, ex- ercise outdoors and get eight hours' sleep s^ And culti- vate courtesy as a business asset. T requires two o make a home s+ The first home was made when a woman, cradling in her lov- ing arms a baby, crooned a lullaby. All the tender sen- timentality we throw around a place is the result TT . t A broken promise always hurts; and it shows weakness in the character of a business organization, just as unreliability does in an individual. C If your business is to wait on custom- ers, be careful of your dress and appear- ance. Do your manicuring before you reach the store. A toothbrush is a good investment. A salesman with a bad breath is dear at any price. Let your dress be quiet, neat and not too fashion- able. To have a prosperous appearance helps you inwardly and helps the busi- of the sacred thought that we live there with some one else. It is our home. The home is a tryst — the place where we retire and shut the world out s+ Lovers make a home, just as birds make a nest, and unless a man knows the spell of the divine passion I can hardly see how he can have a home at all; for of all blessings no gift equals the gentle, trust- ing, loving companionship of a good woman a^ $+■ We help ourselves only as we help others. Page 20 THE WOTE BOOK, ROM being regarded as The Book, the Bible is now looked upon as one of many books, and is only worthy of respect as it instructs and inspires. We read it with the same reverence that we read Emerson and Whitman. The preacher was once a commanding figure in every community. Now he is regarded as a sort of poor relation. The term " spiritual adviser " is only a pleasantry. We go to the businessman for advice, not the priest. If a book is listed on the Index, all good Catholics read it in order to know how bad it is. d Those who institute heresy trials have no power to punish — they only adver- tise $•> -^ Christianity was evolved, as all religions have been — it was not inspired. It grew in a natural way and it declined by the same token a* s+ Whether it has benefited the race is a question which we need not discuss now. That it ministered to poverty and disease is true, and that it often created the ills which it professed to cure is equally a fact. Poverty, ignorance, repression, super- stition, coercion, disease, with nights of horror and days of fear, are slinking away into the past; and they have slunk further and further away the more Chris- tianity's clutch upon the throat of the race has been loosened. The night is past — the day is at hand! The East is all aglow! Health, happiness, freedom and joy are all calling to us to arise and sing our matin to labor. Our prayer is, " Give us this day our daily work, and we will earn our daily bread." C Our religion is one of humanity. Our desire is to serve. We know that we can help ourselves only as we help others, and that the love we give away is the only love we keep. We have no fears of the future, for we have no reason to believe that the Power which cares for us in this life will ever desert us in another. r\HAT is good which serves — man is ^-^ the important item, this earth is the place, and the time is now. So all good men and women and all churches are endeavoring to make earth, heaven, and all agree that to live now and here the best one can, is the finest preparation for a life to come. We no longer accept the doctrine that our natures are rooted in infamy, and that the desires of the flesh are cunning traps set by Satan, with God's permis- sion, to undo us. We believe that no one can harm us but ourselves, that sin is misdirected energy, and that there is no devil but fear, and that the universe is planned for good. On every side we find beauty and excellence held in the balance of things. We know that work is a blessing, that Winter is as necessary as Summer, that night is as useful as day, that death is a manifestation of life, and just as good. We believe in the Now and Here. We believe in You, and we believe in a Power that is in Our- selves that makes for Righteousness. These things have not been taught us by the rich — a Superior Class who gov- erened us and to whom we paid taxes and tithes — we have simply thought things out for ourselves, and in spite of them. We have listened to Coleridge, Emerson, Brisbane, Charles Ferguson and others, who said: " You should use your reason and separate the good from the bad, the false from the true, the useless from the useful. Be yourself and think for yourself; and while your conclusions may not be infallible they will be nearer right than the conclusions forced upon you by those who have a personal interest in keeping you in ignorance. You grow through exercise of your faculties, and if you do not reason now you will never advance. We are all sons of God, and it doth not yet appear what we shall be. Claim your heritage." Mankind is moving toward the light, and such is our faith now in the Divine Intelligence, that we do not believe that in our hearts were planted aspirations and desires that are to work our undoing. s*« -"«»■ The heroic man does not pose; he leaves that for the man who wishes to be thought heroic. OF ALBERT HUBBARD Page 21 ORK to please yourself and you develop and strength- en the artistic conscience. Cling to that and it shall be your mentor in times of doubt; you need no other. There are writers who would scorn to write a muddy line, and would hate themselves for a year and a day should they di- lute their thought with the platitudes of the fear-ridden people $— Be your- self and speak your mind today .though it contradict all you have said before s* And above all, in art work to please yourself — that oth- er self which stands over and behind you, looking over your shoulder, watching your every act, word and deed — know- ing your every thought &•» £•» Michelangelo would not paint a picture to order s+ " I have a critic who is more exact- ing than you," said Meissonier, "it is my other self." s+ Rosa Bonheur painted pictures just to please her courage to make an enemy. When at work he never thought of any one but his other self, and so he infused soul into every canvas. The limpid eyes look down into yours from the walls and tell of love, pity, earnestness and deep sin- cerity. Man, like Deity, creates in his own image, and when he portrays some one else, he pic- HE Busy believe in Man's Creed: I the stuff I am handing out, in the firm I am working for, and in my ability to get results. I believe that hon- est stuff can be passed out to honest men by honest methods s*» I believe in working, not weeping; in boosting, not knocking; and in the pleasure of my job. I believe that a man gets what he goes after, that one deed done today is worth two deeds tomorrow, and that no man is down and out un- til he has lost faith in himself. I believe in today and the work I am doing; in tomorrow and the work I hope to do, and in the sure reward which the future holds. €[ I believe in courtesy, in kind- ness, in generosity, in good-cheer, in friendship and in honest com- petition. I believe there is some- thing doing, somewhere for every man ready to do it. I believe I 'm ready— RIGHT NOW! other self, and never gave a thought to any one else; and having painted to please herself, she made her appeal to the great com- mon heart of humanity — the tender, the noble, the receptive, the earnest, the sympathetic, the lovable. That is why Rosa Bonheur stands first among the women artists of all time; she worked to please her other self. That is the reason Rembrandt, who lived at the time Shakespeare lived, is today with- out a rival in portraiture. He had the tures himself, too — this provided his work is art. If it is but an imi- tation of some- thing seen some- where, or done by some one else, or done to please a patron with mon- ey, no breath of life has been breathed into its nostrils, and it is nothing, save pos- sibly dead perfec- tion — no more. It is easy to please your other self? Try it for a day. Begin tomorrow morning and say: "This day I will live as becomes a man. I will be filled with good-cheer and courage s* I will do what is right; I will work for the highest; I will put soul into every hand-grasp, every smile, every expression — into all my work. I will live to satisfy my other self." You think it is easy? Try it for a day. ?■*> «•> Man's business is to work — to surmount difficulties, to endure hardship, to solve problems, to overcome the inertia of his own nature: to turn chaos into cosmos by the aid of system — this is to live! There is no such thing as success in a bad business s+ Page 22 «•► Christianity is not a unique religion. It has traits in common with many other religions s* It is a conglomeration of Judaism and Egyptian mythology, with the protests of Jesus and the ideas of Paul fused in the pomps and pride of Rome. It is a combination of morality and superstition, and they never form a chemical mixture. Man is the only creature in the animal kingdom that sits in judgment on the work of the Creator and finds it bad — including himself and Nature. God, personally, we are told, looked upon His work and called it good. There is where the clergy of Christen- dom take issue with Him. No greater insult was ever offered to God than the claim that His chief product, man, is base at heart and merits damnation. AKING men live in three worlds at once — past, present and future has been the chief harm organized re- ligion has done. To drag your past behind you, and look forward to sweet m rest in Heaven, is to spread the present very thin $+ s+ The man who lives in the present, for- getful of the past and indifferent to the future, is the man of wisdom. The best preparation for tomorrow's work is to do your work as well as you can today s* &+■ The best preparation for a life to come is to live now and here. Live right up to your highest and best! If you have made mistakes in the past, reparation lies not in regrets, but in thankfulness that you now know better. C It is true that we are punished by our sins and not for them; it is true also that we are blessed and benefited by our sins. Having tasted the bitterness of error, we can avoid it. If we have withheld the kind word and the look of sympathy in the past, we can today give doubly, and thus, in degree, redeem the past. And we best redeem the past by forgetting it and losing ourselves in useful work. It is a great privilege to live. Thank God! there is one indisputable fact: We are here! No man should dogmatize except on the subject of theology. Here he can take his stand, and by throwing the burden of proof on the opposition, he is invincible. We have to die to find out whether he is right. Mental dissolution : that condition where you are perfectly satisfied with your re- ligion, education and government. S— to* To know but one religion is not to know that one s— s+ What a superb thing it would be if we were all big enough in mind to see no slights, accept no insults, cherish no jealousies, and admit into our heart no hatred! To remain on earth you must be useful, otherwise Nature regards you as old metal, and is only watching for a chance to melt you over. Page 24 + 6. For the elimination of theological fet- ish — a thing that has caused more mis- ery and bloodshed than all other causes combined $+■ s+ 7. For the elimination of medical super- stition, to the end that mankind shall be freed from racial fear, one of the most prolific causes of insanity and disease s+ 8. For the eradication of parasitism, through the reformation of our social ideals and our systems of education, so that every man and woman shall know the joys of earning an honest living — this for the good of the individual and the preservation of the race. 9. Against the tyranny of fashion as ap- plied to clothes, housekeeping and social customs so s+ 10. For the disarmament of the nations, and international arbitration, in order that this world shall cease to be a place of the skull so so :o SO gLEXANDER, Caesar and Napoleon each lived in a very limited world. They conquered all the world they could reach, and then they erected a shrine to the god Terminus. Every individual lives in a limited world. And all the world we should attempt to conquer is our own world. Also, it is well to realize the dictum of Aristotle, that the foes of an army are those within its own camp so That is to say, our enemies are those which lurk in our own hearts — hate, fear, jeslousy, sloth, greed, inertia, appetite. To conquer the foes within is a task indeed. But the recipe for peace at home is a foreign OT 'ELBERT HUBBARD Page 31 war, and so the person who would be strong and efficient should enlist in the University Militant and help conquer the foreign foe, this as a part of the plan for conquering himself. Choose your division and enlist in the army that is fighting for Human Rights. Don't be a neutral or a camp-follower. Get in the fight and stand back to the wall s* Be one of a glorious mi- nority. Be a Greek, and never let your- self be swallowed up by a Persian mob. Dare to stand alone, to fight alone, to live alone, to die alone! Otherwise, you will not live at all — you will on- ly exist. .^, **■ *•• HE very first item in the creed of ^^ commonsense is obedience. Perform your work with a whole heart. €L Revolt may be sometimes necessary, but the man who tries to mix revolt and obedience is doomed to disappoint himself and everybody with whom he has dealings. To flavor work with protest is to fail in the protest and fail in the work. When you revolt, why, revolt — climb, hike, get out, defy — tell everybody and everything to go to hades! That dis- poses of the case. You thus separate yourself entirely from those you have served — no one misunderstands you — you have declared yourself. The man who quits in disgust when ordered to perform a task which he considers menial or unjust may be a pretty good fellow; but the malcontent who takes your order with a smile and then secretly disobeys is a dangerous proposition. To pretend to obey and yet carry in your heart the spirit of revolt is to do half-hearted, slipshod work. If revolt and obedience are equal in power, your engine will then stop on the center, and you benefit no one, not even yourself $+ s* N educated man is one with a universal sym- pathy for everything and a certain amount of Knowledge about everything that is known, and who still is on the line of evolution and is learning to the end ** *•• VERY day in the year in come pilgrims to Mount Vernon — dozens, hundreds, thousands — and the interest in the place and its memories never fades *©► $+■ At Monticello we tread softly over the green turf once pressed by the feet of Thomas Jefferson, who said, "That country is gov- erned best that is governed least." s^ In a quaint little old church at Rich- mond weTare shown the pew where Pat- rick Henry stood when he exclaimed, " Give me liberty or give me death." C We make quest to Independence Hall, Philadelphia; and at Arch and Third Streets we look through the iron pickets on the grave of Benjamin Franklin. On Boylston Street in Boston we read the name on a simple slab, " Sam Ad- ams," and our hearts go out in admir- ation for the pamphleteer. On Rector Street, in New York, just off busy Broadway, is a marble marked, "Alexander Hamilton," and every day hundreds uncover as they pass. Then we go to Concord to visit Sleepy Hollow, where rests the dust of Ralph Waldo Emerson. Not long ago I was in Spencer County, Indiana, down near the Ohio River, and visited a little vil- lage barely more than a railroad-station, and walked a half-mile up a hillside to a grave at the top of this hill, for here sleeps Nancy Hanks, mother of Abraham Lincoln s& s* Then we go to Springfield, Illinois, and pay silent tribute to Abraham Lincoln, Liberator of Men. And then we realize that the name and fame of Lincoln grow brighter as the years go by s* > Sometimes the place of pilgrimage is a battleground, at other times a church, or a house, more often a grave. Page 32 THE WOTB BOOKi And the only places that are sacred shrines are where certain men have lived, worked, spoken and died a^ And the theme of these men has always been one and the same, and that theme is Liberty a* s+ No name lives enshrined in the hearts of humanity save the names of those who have fought Freedom's fight. On the tombs of a few of these we carve simply the one word — the word Savior. 41 These are the men who died that we might live. They flung away their lives for a noble cause, and that the only cause worth living for, fighting for, striving for, dy- ing for — the cause of Freedom. And we say with the orator: " I know not what discoveries, what inventions, what thoughts may leap from the brain of the world. I know not what garments of glory may be woven for the years to come. I can not dream of the vic- tories to be won on the fields of thought; but I do know that coming from out the infinite sea of the future there will never touch this bank and shoal of time a richer gift, a rarer blessing, than liberty for man, woman and child." HEART-ACHE is only a huge joke, when it is mine. Yours makes me cry, but mine — goodness! I glory in pain, for all I have endured I now know has been for my lasting benefit s+ s+ Yesterday in Buffalo I saw a woman on a street car whose heart was nigh burst- ing with grief. She was dazed, stunned, bereft. I never saw the woman before, and I am sure she did not know me. Her look of anguish wrung my heart and when at last our eyes met, she gave me such an involuntary look of dumb entreaty that I lifted my hat and tried to smile, as if we were old acquaintances. €[ She tried to smile back and the lines tightened around her lips, and as she still looked at me, great tears welled to her eyes. Then she turned away and I saw she was shutting her teeth hard so as to master the grief that was gnaw- ing at her heart. Some much prized thing had gone out of this woman's life — something great and good — some one had ceased to love her, and this woman had such a hunger for love — such capacity for affection! H, The car was full of people, but I longed to go right over and hold her hands and whisper to her that I, at least, loved her, that all my being re- sponded to that inward longing her face could not conceal. I wanted to tell her that there is no tragedy except for those who believe in it. What though some loved form was lying cold and rigid in death — will not we, too, some day fold our hands, just so, across our tired breasts and sleep! Or if love had gone to another, why should we desire to compel it, would we not make those free we love? I wanted to say to her, " I know, I know — fate has hammered me, too, hammered my soul into better shape than it was once. Relax, cease the struggle, and you have nothing with which to fight." The car stopped and the woman got off, turning her face from me as she passed. She turned from me, I knew, because she felt that I was her friend, and she did not wish to burden me with her weight of woe. God fill her with His Love and lend her Peace! At last we must admit that the man who towers above his fellows is the one who has the power to make others work for him; a great success is not possible any other way s+ &+■ Abnegation: A plan for securing the thing in the easiest and surest way. Individuality is a departure from a com- plete type, and so is never perfect ** The quality of our race turns on the quality of the parents; and especially does the quality of the child turn on the peace, happiness and well-being of the mother. You can not make the mother a disgraced and taunted thing and expect the progeny to prosper. OF TSLBERT HUBBARD Page 33 HEN Grief is great enough it cuts down until it finds the very soul, and this is Agony. And he who has it does not seek to share it with another, for he knows that no other human being can comprehend it — it belongs to him alone, and he is dumb. There is a dignity and sanctity and grace about suffer- ing ; it holds a chas- tening and purify- ing quality that makes a king or queen of him who has it. Only the silence of night dare look upon it, and no sympathy save God's can miti- gate it s+ £» ;t* »<* F you wish to lessen the worries of the world and scatter sunshine as you go, don't bother to go a-slumming, or lift the fallen, or trouble to reclaim the erring — simply pay your debts cheer- fully and promptly. It lubricates the wheels of trade, breaks up party ice, gives tone to the social system and lib- erates good will. In the future, the chief duties will con- sist in so forming one's life as to give the highest possible good, and do the least possible harm to others. UBLIC Opinion is the great natural restraining force. We are ruled by Public Opinion, not by Statute-law. If Statute-law expresses the Zeitgeist it is well, but often law hampers and re- strains Public Opinion. EOPLE who belong to one so-called class today are in another tomor- row. Most of our so-called predatory rich wiggled up out of the mass — and they may be poor again. Many of the poor will be rich. Watch the immigrants landing at Ellis Island. Can you prophesy to what " class " these boys and girls — curious, quaint, half-frightened — will belong twenty years from now? Many of them will be contractors, law- yers, bankers, scientists, doctors, teach- ers — it is all a matter of individual en- ergy, intelligence and desire, modified by the antics of the gods of Chance. There is no con- spiracy in America to hold people down and under. HE big man at the last is the man who takes an idea and makes of it a gen- Jjf E . T us be a ? a uine success — the man who brings the ship into port £•» tion of build- ers, creators, dis- tributors, not a petulant people whose joy lies in libel and scandal. f£ As we distrust the person who comes to us with ill news of another, so let us hold aloof from these evil tidings concerning our men of business that Europe so likes to spread $+■ s& Shall we cut our Mona Lisa from the frame and pawn the smile with a junk dealer? s+ s* Let us be proud of our country, and not bespatter her men of mind with mud . r -*» so» It is time to build. It is time to unite. It is time for faith. It is time for brotherhood. Let us be glad we are Americans, and stand together for American institutions. ET it not be forgotten that all wages are based primarily on pro- ductive power. Anything else would be charity. We want what we earn and we do not want more than we earn, otherwise we are victims of paternalism. And paternalism breeds the beggar m> £?SHE world will be redeemed; it is being redeemed s+ It is being re- deemed not by those who shake the red rag of wordy warfare, who threaten and demand, but by its enterprisers, workers, inventors, toilers — the men and women who do the duty that lies nearest them £•» .'♦► Page 34 &+■ The house of the harlot exists be- cause love is gyved, fettered, blind- folded and sold in the market places. There is nothing so pulls on the heartstrings of the normal, healthy man as the love for wife and child. Always and forever he wears them in his heart of hearts. To imagine that he would forsake them for the husks of li- cense, unless looked HYnot be a top-notcher? A top-notcher is sim- ply an individual who works for the institution of which he is a part, not against it. He does not wear rubber boots and stand on glass when he gets orders from the boss ••» He is a good conductor, and through him plays the policy of the house. The interests of the house are his — he is the business and he never sepa- rates himself from the con- cern, swabbing the greased shute, by knocking on the place or management ** *» A top-notcher never says in- wardly , or outwardly , "I was n' t hired to do that," nor does he after by Jaggers 8b Jaggers, is to doubt the Wisdom of the Creator s+ $+ In our hearts Divine Wisdom implanted the seeds of loyalty and right. These are a part of the great plan of self- preservation. We do not walk off the cliff, because we realize that to do so would mean death. Make men and women free, and they will travel by the Eternal Guiding Stars. C That which makes for self-respect in men and women, putting each on his possible way, and the result is a race of scrubs," says Al- fred Russel Wal- lace $+■ 9+ All that tends to tyranny in parents manifests itself in slavish traits in the children. Freedom is a condition of mind, and the best way to secure it is to breed it. >|«HEN an Anar- \mJ chistgetsajob, buys a lot and be- gins to build a home, the "Cause" has lost him, and can never get him back for a bouton- niere, or just for a ribbon to stick on his coat. When a Socialist starts a restaurant and be- gins to prosper, his Socialistic zeal be- comes lukewarm and his comrades go into mourning for him as for one who is dead s+ s+ The actual workers have abandoned Marxian Socialism because they know that if the " revolution " should come, the work of rebuilding would fall on them, and the " Yours for the Revo- lution " folks, who brought it about, would be as helpless as Steve Reynolds at the head of a construction-gang. Robbers always give much to charity, for thus do they absolve themselves. Or TtLBB&T HUBBARD Page 35 preachers are in a certain men, caught environment, trying to win the world's olaudits and Dlunder in a and plunder in a certain way s+ &+■ I may consider the way a mistaken one, but I surely do not hate the man. H And the fact that I have hun- dreds of close friends among the professions proves that I am not en- tirely misunder- stood in this mat- ter «•» Doctors are men &+ s+ Lawyers are men. Preachers are men. So, also, are judges. Marxian Socialists are men, and all these are very much like the people with whom they mix and asso- ciate s+ *•» *•► Rogue clients evolve rogue law- yers to do their work; fool patients evolve fool doctors; and superstitious, silly people in the pew secrete a pre- tentious, punk par- ty in the pulpit s* C[ For the man, himself, I have only admiration, respect and love — and sometimes pity. C I may despise his business and some of his acts, but how can I hate the man, when I realize that his life is a part of the Great One from which mine is derived? This man may quit his business and take up something else. The criminal is not wholly a criminal — he is on 1 y a criminal at times. Some of his impulses are good, and most of them may be excellent; but one mistaken act will brand him forever as a criminal in the world's assize. Under the same condi- tions, if I were of the same quality and temper, I would have done the same. €1 If I criticize lawyers, doctors and preachers, it is simply because there courses through my veins a quality and kind of corpuscle which fits me emi- nently for success figure to work exactly eight hours, and wear the face off the clock. He works until the work is done and does not leave his desk looking like a map of San Francisco after the shake- up. As a general proposition, I would say that atop-notcher prizes his health more than a good time, so he has a good time all the time. Soreheads and belliakers are usually suf- fering from overeating, lack of oxygen and loss of sleep. If you want to be a top-notcher beware of the poker proclivity and the pool-room habit — otherwise destiny has you on his list *» *» I either as a lawyer, doctor or preacher. " A hair, perhaps, divides the false and true," says old Omar £* a» Yes, and I missed becoming a prac- ticing physician by a hair. s+ $+ F all the world loves a lover, it is equally true that all the world hates a quitter *^ Stand by the ship! If necessary, go down with it, and go down gloriously, as did Captain Smith on the Titanic s+ s» Or, if you leave the ship, leave it as did those survivors on the Jeannette in the Arctic Sea s* When their gallant little craft was crushed by the overwhelming ice, they took the few effects they could carry out on the ice s+ $+ Then they went back and ran up the Stars and Stripes to the highest tip of the mainmast. And as the ship slowly settled in the sea, and the flag disap- peared in the crevasse, they lifted three ringing cheers for the Red, White and Blue :••» s+ And they were alone on the ice, and unafraid, three thousand miles from civ- ilization S+ £•» Page 36 cTHB WOTB BOOK, What shall we say of the soldier who deserts on the eve of battle; of the sailor who abandons the ship at sea; of the cook who quits on the day of the ban- quet; of the waiters who walk out when the guests are coming; of the farm-hands who throw up their jobs at harvest- time; of the employee in business, who, having made a bad break and caused a loss to his firm of thousands, thinks to make all good by sitting down and calmly writing: " I hereby tender my resignation," etc., etc.! When the captain of a ship has put out from Singapore bound for Boston, we have only one question to ask. And this question does not refer to typhoons, hurricanes, pirates, shoals, shallows or icebergs. The one question we ask is, " Did you bring the ship into port? " s«> One day the man and his foreman de- cided that the sheep should be " dipped." C The next day the foreman ordered one of his helpers to prepare the mixture $+■ €L The sheep were dipped, twenty of them — and behold the effect! The wool came off in patches. The poor things were scalded, scorched and blistered «•» C The helper had used carbolic acid diluted one-half, when it should have been used as one to one hundred. Of course, the foreman was to blame — he should have prepared the "dip" him- self. But after the damage was done, the average man would have sat down and written a letter to the owner saying " I hereby tender my resignation," etc., etc. s+ s*. This man did n't so He wrote his em- ployer, stating the plain fact, and asked that his pay be cut one-half as punish- ment 3* £•» The owner accepted the man's offer to work at the reduced wage and never once after referred to the mishap. The foreman went to work nursing those injured sheep. He looked after them night and day, as a mother does her children s— $+■ At the end of the year the owner sent the foreman's check for the difference in wages so so The man had made good! Both men were of the right quality so If faults were met in this straight- forward way, instead of trying to run away from them, the mistake would prove a source of strength, rather than a disadvantage. The employer has a duty to perform, too, when a helper errs. so . r c* MPLOYERS used to "fire" men V-4 who had done the wrong thing. I find now that the tendency is to keep the man on and try him out elsewhere, in the hope that he will learn by his mistakes so so Says John Ruskin: "It is nothing to give pension and cottage to the widow who has lost her son; it is nothing to give food and medicine to the workman who has broken his arm, or the decrepit woman wasting in sickness. But it is something to use your time and strength to war with the waywardness and thoughtlessness of mankind ; to keep the erring workman in your service till you have made him an unerring one, and to direct your fellow-merchant to the opportunity which his judgment would have lost." One thing sure, that young farm fore- man who dipped sheep in a mixture, without knowing exactly what the mix- ture was, was a better man after that mistake than he ever had been before. H, The fool is not the man who merely does foolish things. The fool is the man who does not know enough to cash in on his foolishness. SO SO A person may be very secretive and yet have no secrets. OF TBLBBFLT HUBBARD Page 37 HIS secret, which I am about to impart, is the most valua- ble and far-reaching of any fflh known to man. It is the key to health, hap- piness, wealth, power, success. It is the open sesame to Paradise, here and now. C^ A secret is something known only to a few. Often the best way to retain a secret is to let others help you to keep it. C The only way to retain love is to give it away — art and religion the same. C This secret, which I am about to impart, will cause no thrill, save in the hearts of those who already know it s+ d, And all I can do for you, anyway, is to tell you the things you know, but which possibly you do not know you know until I tell you. .<* :<* [O here, then, is the secret: Let Mo- tion equal Emotion. Must I elucidate? Very well, I will: There is only one thing in the world, and that is Energy. This Energy takes a myriad million forms; and its one peculiarity is that it is always in motion. It has three general manifestations: at- mosphere, hydrosphere, lithosphere — or, if you prefer, air, water and rock. From air, water and rock we get fungi and mosses; and then from these spring vegetation $+■ Disintegrating vegetation gives us animal life ; and from the animal to the vegetable kingdom, and the vege- table to the animal — with the constant interchange of gas, water and solid — gives us Nature's eternal program. In Nature there is nothing inanimate. Everything is alive; everything is going somewhere, or else coming back; nothing is static. Fixity is the one impossible thing ;+- $+■ And the fallacy of fixity has been the one fatal error of theology and all phi- losophies in the past. Progress consists in getting away from the idea of the static. Nature's one business is to absorb and to dissipate — to attract and repel — to take in and give out. And everything which Nature makes is engaged in the same business. Man takes in carbon and gives oft nitrogen. C. The plant takes in nitrogen and gives off carbon. All things are in motion, ebb and flow, action and reaction, cause and effect, swirl and whirl. Centripetal and centrifugal forces make our life on the planet Earth possible $+ €1 The heart rests between beats. That which we call static is merely equilibrium. C[ The tiger crouches for one of two rea- sons: to spring or to die. And death is a form of life. Death is a combination where the balance is lost, and gas, water and solids are in wrong proportions. The only thing then is to dissolve the body and use in new masses the substances that composed it. 5^ :<* ^VAN is the instrument of Energy $& >*4 And if you wish to call this energy God, or the First Principle, or The Unknowable, there will be no quarrel. We will only divide when you insist on calling it a Super-Something, or a Superior Being. If there is any Being superior to man, we have thus far not the slightest evi- dence of His existence. Man is a part of the Divine Energy. Also there are no unique men, although men differ in quality, but not so much as we often think. What one man has attained, other men may attain. To talk about a Superior Being is a dip to superstition, and is just as bad as to let in an Inferior Being or a Devil. C^ When you once attribute effects to the will of a personal God, you have let in a lot of little gods and devils — then sprites, fairies, dryads, naiads, witches, ghosts and goblins, for your imagination is reeling, riotous, drunk, afloat on the flotsam of superstition &+■ What you know that does n't count. You just believe, and the more you believe the more do you plume your- self that fear and faith are superior to science and seeing. What I am now telling you is Science, and Science is the classified knowledge of the common people. AN is a transformer of energy. This ^£ energy plays through him. In degree Page 38 » t«» Nature forever strives for a right ad- justment, and sends satiety after license. It is foolish to say sharp, hasty things, but 't is a deal more foolish to write 'em. When a man sends you an impudent letter, sit right down and give it back to him with interest ten times compounded — and then throw both letters in the waste-basket s+ $•- Page 40 THE WOTJB BOOK, 'HEN a man ridicules cer- tain traits in other men, he ridicules himself. How would he know that other men were contempti- ble did he not look into his heart and there see the hateful things? Thackeray wrote his book on Snobs, because he himself was a Snob, but not all of the time. When you recog- nize a thing, good or bad, in the out- side world, it is be- cause it was yours already. " I carry the world in my heart," said the Prophet of old s^ €[ All the universe you have is the universe you have within. Old Walt Whitman when he saw a wounded sol- dier, exclaimed, " I am that man! " and two thousand years before this, Terence said: " I am a man, and nothing that is human is alien to me." «*■ »•> ^HE man of genius is everywhere ^■^ welcome: all doors fly open at his touch. He who has the talent to instruct, amuse or entertain needs no passport. But the person who can neither create nor produce, who can do nothing that the world wants done, and has nothing to say to which the world will listen, requires a certificate. This social Letter of Credit the college undertakes to supply. It used to give out letters of Marque and Reprisal, but now the college degree is more or less of a pleasantry — valuable only to those who need it. One who is without either character or personality need not feel abashed so long as he has his degree — he can yet join a University Club, proudly wear the pin of his frat and rah-rah-rah! when the mood is on s+ It is only life and love that give love and life s— s^ ^ORCE expends itself Sd and dies; every army is marching to its death; nothing but a skull and a skeleton fills helmet and cuirass; the ag- gressor is overcome by the poison of his pride; victory is only another name for defeat; but the Spirit of Gentleness and Truth is eternal *» ^ JOWER unrestrained is al- ways tragic. The world is held in place by the oppo- sition of forces. The men in power are ballasted by re- sponsibility, as never before in history. C You have your use as an agitator; so go it, Jack, and say your say. That fly on the wheel of the chari- ot of Achilles said, " Oh, just see what a dust we do kick up! " $•» $*■ And this remark of the fly has added to the gayety of nations. But get enough flies on the chariot of Achilles and not a wheel revolves $+ The E- gyptians in Moses' time battled with swarms of flies, when the flies scored home-runs and base-hits. eVERY employer is constantly look- ing for people who can help him; naturally he is on the lookout among his employees for those who do not help, and everything and everybody that is a hindrance has to go. This is the law of trade — do not find fault with it; it is founded on Nature. The reward is only for the man that helps, and in order to help you must have sympathy. C You can not help the Old Man so long as you are explaining in undertone and whisper, by gesture and suggestion, by thought and mental attitude, that he is a curmudgeon and his system dead wrong. You are not necessarily menacing him by stirring up discontent and warm- ing envy into strife, but you are doing this: you are getting yourself upon a well -greased chute that will give you a quick ride down and out. How much finer it is to go out in the woods and lift up your voice in song, and be a child, than to fight inclination and waste good energy endeavoring to be proper! OJF TBLBERT HUBBARD Page 41 N this matter of bodily health, just a few plain rules suffice. And these rules fairly followed soon grow into a personal habit. And the habit is a pleasure s^ s^ Fortunately, we do not have to super- intend our digestion, our circulation, the work of the millions of pores that form the skin, or the action of the nerves s* $+■ Folks who get fus- sy about their di- gestion and assume a personal charge of nerves, have " nerves," and are apt to have no di- gestion 8* $& " I have a pain in my side," said the woman to the busy doctor s+ $* " Forget it! " was the curt advice s#» C Get the Health Habit, and forget it, is excellent ad- vice. It is the same with your soul as it is with your body. The man who is always stewing about his soul has a very small and insignificant one &+■ s* You don't have to trouble about your soul's salvation. Everything in the universe worth saving will be saved. Don't worry. That advice of the busy doctor should be used by the preacher, and when the black-ant breed come around fussing about their souls, the advice should be, " Forget it! " HERE are three habits which, with ' but one condition added, will give you everything in the world worth hav- ing, and beyond which the imagination of man can not conjure forth a single addition or improvement. These habits are the Work Habit, the Health Habit and the Study Habit. If you are a man I HE man who is anybody and who does anything is surely going to be criticized, vilified and misunderstood. This is a part of the penalty for greatness, and every great man understands it; and un- derstands, too, that it is no proof of greatness. The final proof of greatness lies in being able to endure contumely without resentment $+> a*- *•» and have these habits, and also have the love of a woman who has the same habits, you are in Paradise now and here, and so is she. Health, Books and Work, with Love added, are a solace for all the stings and arrows of outrageous fortune — a de- fense 'gainst all the storms that blow; for through their use you transmute sadness into mirth, trouble into bal- last, pain into joy. C Do you say that religion is still needed? $» $9* Then I answer that Work, Study, Health and Love constitute religion. Moreover, any re- ligion that leaves any of these out is not religion, but fetish s^ .<» Yet most formal religions have pro- nounced the love of man for woman and woman for man an evil thing. They have proclaimed labor a curse. €1 They have said that sickness was sent from God; and they have whipped and scorned the human body as some- thing despicable, and thus have placed a handicap on health, and made the doctor a necessity. And they have said that mental attain- ment was a vain and frivolous thing, and that our reason was a lure to lead us on to the eternal loss of our soul's salvation s^ s«* Now we deny it all, and again proclaim that these will bring you all the good there is: Health, Work, Study — Love! C Work means safety for yourself and service to mankind. Health means much happiness and potential power. Study means knowledge, equanimity and the evolving mind. Love means all the rest! d, But Love must be a matter of reci- procity, not a one-sided affair. <[ " I love you because you love the things I love." Page 42 THE JVOTE BOO^, HAT which does not serve, dies. If the Trusts overcharge they invite competition and dissolution. Success lies in cooperation and reciprocity, and the hope of the future is in the fact that the world knows it. C. We can't go back to chaos so so We must go on. Light lies ahead, not behind. We won't take off the train-crews, and put on the tramps. There are accidents occasionally now, but there would be more then. Safety lies in getting rid of the tramps. One wide-awake, vigilant man at the switch is worth more to society than all the tramps who ride the brake- beams so so Get to work. If you can't find the job you want, take the one you can get! To prove yourself able to rastle a big job, get busy and take care of a little one. d, Power does not reveal itself in scolding. And with all your getting, get busy! Yours for the Evolution ! So So A man who marries a woman to educate her falls a victim to the same fallacy as the woman who marries a man to reform him. If you marry a woman who is not on your mental wire, you '11 either go down to her level or you will live in a water- tight compartment and go to purgatory through mental asphyxiation. so SO Choose this day the habits you would have rule over you. ORDS are tools for the transmission of thoughts. Thoughts are the result of feelings so The recipe for good writing is, write as you feel, but be sure you feel right so so far-reaching words and phrases. Sidney Smith said that the man who invented a new dish added to the happiness of the world. Whether this is true or not, the man who in- vents a new word gives wings to imagination so He links the world in- to a brotherhood by allowing us to break through the icy silences that surround us. Through language we touch finger-tips with the noble, the great, the good, the competent, living or dead, and thus are we made broth- ers to all those who make up the sum- total of civilization. DEGENERACY always begins in the cities; and the failure of civiliza- tion has come when the cities succeed and the urbanites decline. CO Co Give me the man, who instead of always telling you what should be done, goes ahead and does it. CO so Atlas could never have carried the world had he fixed his thought on the size of it. CO SO Do not separate yourself from plain people; be one with all — be universal. O/^ ALBERT HUBBARD Page 43 HE other day I met a man who was on the ill-fated Titanic. When the boilers burst, and the great ship took her final plunge, my friend felt himself going down into the waters. {[ Being an experienced swimmer, he involuntarily knew enough not to inhale. He held his breath, but he did a deal of thinking. So down he went, but he knew, too, that soon he would be coming to the top, and it was only a question of being able to hold his breath long enough to escape immediate drowning. When he felt himself coming to the sur- face a great joy possessed his soul. As his head came above the water, he reached out his arms, flattened himself on the surface of the wave as nearly as possible, and took in a great big breath s^ s* Then he looked up at the stars, and gratitude filled his mind. He was still alive; his senses were intact; he was able to think, to breathe, to real- ize, to see the shining stars. He felt as one who had been dead, like Lazarus, and returned to earth. He was alive! €[ But suddenly there came to him the thought that he could swim for a little while only. The water was icy cold, and he began to look around for deliverance. 4[ About a hundred feet away he saw a floating spar, and it came to him that if he could reach that spar it would indeed be paradise. So he struck out for the spar. It seemed to be floating away from him as he swam, but with great effort he reached it, grasped it with his hands, drew himself up and then sat upon it s+ $* When he felt that it was holding his weight he was relieved. Again he was filled with a great sense of gratitude. And as he sat on that spar, holding on with hands and feet, he looked up at the sky in thankfulness. He was alive; and to know that this spar was holding his weight filled his soul with joy. But the wind was cold. His frame was chilled, and he knew that it was only a little time that he could hold on. Just then he saw a boat pulling away at fifty or a hundred yards' distance s+ €1 He shouted, and called again and again. And slowly the boat turned in his direction. It came nearer and nearer, and he knew that if he could once get in that boat and feel that the boat was under him, it would be para- dise, indeed. In a few minutes the wish came to pass, and he was in the boat s* He was ex- hausted, too weak even to lift his hand. But the joy was exquisite: he was with human beings. So they floated with the tide, and they pulled the oars. After a long time, a flush of pink came into the East, and they knew that day would soon come. €[ And then they saw a great gray-like form, with many lights, away off in the distance. They prayed, they wept, they waited — there was nothing else to do. The Carpathia came nearer, and my friend breathed a great prayer that he might be able to climb the side of the ship and lie on the deck. That was all he would ask — simply the privilege of lying flat on the deck, and knowing that the ship was beneath him. And his prayer was answered £•» He climbed up the rope ladder and knelt on the deck in thankfulness. But soon he realized that strength had gone out of him, and he begged that he be placed in the meanest room in the steerage, just so it was a bed and he was covered with blankets. Some of the mothers and children in the crowded steerage made room for him, and when he was in the bunk, he said to himself, " Surely, this is paradise ! " and he closed his eyes in gratitude. But after an hour or two the crying of the children, the smell of cooking, the presence of so many people began to pall on him. He felt he must get away from this mob. So he called to a petty officer and begged that he might have a cabin. And a bunk was found for him in a cabin. And here in this cabin he was very happy and he said, " This is paradise, indeed! " and he rested and thought, and tried to write out telegrams to send to his friends when he reached shore. Page 44 THE JVOTE ^OO^C He slept soundly that night, but when he awoke in the morning he realized that the cabin was n't exactly right. And so he asked the steward who came to wait on him if there was not a berth somewhere in a cabin on the upper deck. And the steward said that every bunk was full, except, possibly, one berth in the cap- tain's cabin. And so my friend took pencil in hand and wrote a letter to the captain of the ship. And this is a copy of the letter: " Dear Sir: " This cabin in which I am located is right alongside of the engines. I hear the clank and clash of machinery all the night-time through. I am awakened by the noise and foul air, for this cabin is very small and illy ventilated. " I understand that you have a vacant bunk in your cabin on the upper deck. Kind sir, please send word by bearer, allowing me to occupy this cabin with you, and I will ever be " Your sincere friend." No answer came from the captain. But the moral of this true story is this. Nobody is ever satisfied with anything after he gets it. — Titanic Survivor s+ s+ XPORTS of raw materials and foodstuffs mean skim- ming our milk and giving the cream away. We must use our raw materials and con- sume our foodstuffs right here. Then let us sell manufactured products. By so do- ing we siphon into this country the wealth of the world. Henry Ford sells steel, brass, leather, and wood properly coordinated, at fifty cents a pound. Thereby he is able to pay a minimum wage of five dollars a day to American workmen. He does this with the aid of a manufacturing equipment unequalled in any European country s+ Henry Ford first supplies the home mar- ket, and then he has facilities to supply the foreign trade. And so today there are Ford agencies in every civilized country. €[ What America should sell is not raw material — we should sell our genius, our talent, our skill, our efficiency, our organizing ability. TD when Fate has flung a man into a certain situation, if it is a place of some honor, the man will give himself all the credit for having attained it $+ If it is a position that perhaps carries no honor, the party will always blame some one else for putting him there $+■ $+■ We credit ourselves for our successes; we blame others for our faults. Also, we justify ourselves in everything we do. And wise men see plainly that this self-justification is a part of Nature's great plan of self-preservation. The ex- aggerated Ego is a primal necessity. Good men all and everywhere multiply the value of their work by ten. Success in life consists in convincing yourself that you are the whole cheese, and then getting the world to accept your view. Rostand's rooster was fully assured in his own mind that the sun would not come up if he did not crow. The hens being told this by the rooster, cackled it back to him, and it became a crystallized part of the orthodox Zeitgeist. And it would have so remained for all time, but for an accident — an accident of love, when a guinea -hen became enamoured of the boss of the barnyard. So Life is a paradox — and love is not only illusion, but it is also the great enlightener s+ &+■ /rtOMEN are adding greatly to the Vly welfare of society. Woman is a natu- ral economist and a conservator. She does not need patronage, and paternal- ism is a thing from which she has suffered much :+ .-«* Chivalry is paternalism gone to seed s+ €[ Let women fit themselves for the pro- duction of wealth, and wealth will be theirs. Every school now is putting in business courses. There are business col- leges everywhere that are doing splendid and helpful work, fitting women for pay- ing positions s+ s+ Factories, department -stores, are all, in degree, pedagogic institutions. The world is not moving as fast as we would like, but it is certainly moving, and it is moving in the right direction. OF 'ELBERT HUBBARD Page 45 HE people you see waiting in the lobbies of doctors' of- fices are, in a vast majority of cases, suffering through poisoning caused by an excess of food s+ $+ Coupled with this goes the bad results of imperfect breathing, irregular sleep, lack of exercise and improper use of stimulants, or the thought of fea jealousy and hate C All these things, or any one of them, will, in very many persons, cause fe- ver, chills, cold feet, congestion and faulty elimination. €1 To administer drugs to a man suf- fering from malnu- trition caused by a desire to " get even," and a lack of fresh air, is simply to compound his troubles, shuffle his maladies, and get him ripe for the ether cone and the scalpel &+ s^ Nature is forever trying to keep peo- ple well, and most"so-called " disease " (which word means merely lack of ease) is self-limiting, and tends to cure itself. C If you have appetite, do not eat too much s^ s^ If you have no appetite, do not eat at all. C Be moderate in the use of all things, save fresh air and sunshine. The one theme of Ecclesiastes is moder- ation s* io Buddha wrote it down that the greatest word in any language is " equanimity." €1 William Morris said that the finest blessing of life was systematic, useful work ;■<•» &+■ Saint Paul declared that the greatest thing in life was love. Moderation, equanimity, work and love — you need no other physician. HUNDRED-POINT man is one who is true to every trust; who keeps his word; who is loyal to the firm that employs him; who does not listen for insults nor look for slights; who carries a civil tongue in his head; who is polite to strangers without being "fresh;" who is consid- erate toward servants; who is moderate in his eating and drinking; who is willing to learn; who is cautious and yet courageous. In so stating I lay down a proposition agreed to by all physicians; which was expressed by Hippocrates, the father of all medicine, and then repeated in bet- ter phrase by Epictetus, the slave, to his pupil, the great Roman Emperor, Marcus Aurelius, and which has been known to every thinking man and wo- man since: Moder- ation, Equanimity, Work and Love ! a— N the Lewis ^*^ and Clark Ex- pedition there were thirty-four men and one woman s+ This woman, Saca- jawea, was the guide and chief counselor of Lewis and Clark $+■ She knew the fords, passes and springs; and when food was scarce she went on alone to the Indian villages where making known her wants to the squaws, she was given food for her- self and the men. For two thousand miles she led the way a-foot, her baby on her back. When hope sank in the hearts of the men she cheered them forward. In Portland, Oregon, the white women of the land have erected a statue of this brave Indian woman. The artist has been singularly happy in his modeling — silent, sober, patient, firmly poised, she looks out wistfully to the western mountains and points the way. On her back is her pappoose, chubby and content, innocent of the thought that he is making history. This noble bronze reveals the honest wife, the loving mother, the faithful friend, the unerring guide. Thousands looking upon this statue have been hushed into silence and tears. There is an earnestness in it that rebukes frivol- ity and makes one mentally uncover. Page 46 "TUB JVOTB BOO/C HERE is a maxim in law that, no good deed shall act as a set-off against bad deeds s+ This is where life forges ahead of the law. Law always lags behind «•» Blackstone says, " The business of a good lawyer is to bring the law abreast of the times " s+ The punishment We think of how Phidias, the right hand of Pericles, and the greatest sculptor the world has ever seen, was executed for blasphemy on account of having put the picture of his patron on a sacred shield ; how he was dragged at the cart's tail to the place of execution, and his body thrown to the wild beasts. C We think of how Socrates, must fit the crimi- nal, not the crime. Down in our hearts when we hear a man indicted, we all say: " Who is this man? Is this all? " And we usu- ally know it is not. The indictment mentions only the worst, and it re- peats this over and over with malice prepense and afore- thought. The busi- ness of an indict- ment is to indict. Law is one thing and justice an- other s* All good lawyers and judges now admit this £•» They do not prate glibly about justice as they once did, any more than doc- tors talk about " curing " people. We think of how the greatest men in history have been berated, reviled, imprisoned, and their property confis- cated; and if they lived long enough, they were executed, and the public was given a holiday $+ $+■ We think of how Pericles, who built the city of Athens, was destroyed and disgraced, and how he had to go in the Forum and plead for the life of his wife, Aspasia :♦ :♦ We think of how the son of Pericles and Aspasia was executed on order of the Government. AN'S only enemy is himself. His ignorance of this world and his superstitious belief in another have blocked his path- way s+ s+ Our troubles, like our diseases, come from ignorance and weakness, and through our weakness are we weak and unable to adjust ourselves to better conditions. The more we know of this world, the better we think of it, and the better we are able to use it for our advancement. €[ So far as we can judge, the un- known cause that rules the world by natural law is a movement for- ward toward happiness, growth, justice, peace and right. Therefore, the scientist, who perceives that all is good when rightly received and rightly understood, is the priest, the holy man, the mediator and the ex- plainer of the mysterious. As fast as we can understand things they cease to be supernatural. The supernatural is the natural not yet understood. the greatest mind, perhaps, the world has ever known, was passed the deadly hemlock on order of a jury of five hundred who sat on his case s+ Surely, Socrates could not complain that he did not have a fair trial s+ He had his day in court, and his pass- ing, written by his pupil, Plato, is one of the immortal things in literature. C The glory that was Greece lingers around the life of Socrates, Aspasia, Pericles, Phidias, Herodotus, Hippo- crates, Aristotle — all criminals before the law — all dis- graced, exiled or executed $+ Greek history lives but for these, and the men most instru- mental in destroy- ing them live in letters, if at all, simply because they linked their names with greatness s+ $+■ Follow down and see history repeated in the rule of Rome! And the Middle Ages come with their night of a thousand years, when men forgot how to smile, how to laugh; when enterprise died and originality languished; when the world did not produce a poet, an inventor, a painter, a sculptor, a man of originality s* ** OF On the other hand, DeWitt Talmage was wont to explain that the Song is a prophetic parable referring to Christ as the bride- groom and the Church as the bride $& Indeed, I believe this is the universal Evangelistic belief. But various fanciful interpretations have been given us, some of which are nearly as ingenious as the claim recently made by an English cler- gyman that the Golden Calf, which was worshiped by the Children of Israel, was prophetic of the British Nation : the gold of the calf signifying the wealth of the Empire on which the sun never sets, and the calf doubtless being a bull calf — for there is no evidence to the contrary - — and hence typical of John Bull $—■ Theodoret, long, long ago stated it as his belief that the Song of Songs was simply a love dialogue which passed be- tween Solomon and a certain Shulamite maiden. But to this a clamorous denial has rung down the centuries, and the assertion has repeatedly been put for- ward that mere love songs chanted back and forth between a young man and a young woman were not lovely things Page 54 THE WOTB BOOK, at all, and without there was some deep, hidden and occult meaning in the lines the Song would not have been preserved, either by Divine Providence or by His Instruments, the Wise Men of Old s» ^T{E of today, however, perhaps swing- vi/ ing back to a view which corre- sponds with that of the author of the lines, do not regard passionate love as an unholy thing. We say, as does Andrew Lang in his preface to Aucassin and Nico- lette, that a love without conscience admitting that at present it may be bad sociological policy, is delight- ful to contemplate. And with Herbert Spencer as authori- ty I will add that nothing is " wick- ed " per se. Things are either good or bad as they bring good results or bad re- sults. Even the stern Mosaic Law is merely sanitary in its aim, its design being social good and nothing more. So let us view the statute simply as a stat- ute. We will touch elbows with the theo- logians as they view it, too, and if they will but allow us to hold that it has no significance to us save the significance that a passionate love without dignity always has, we will allow them to display any result they may bring up from their deep dives after truth. To me the Song of Songs is simply the purring of a healthy young barbaric chief to a sun- kissed shepherdess, and she, tender hearted, innocent and loving, purrs back in turn, as sun-kissed maidens ever have and I suppose ever will. This poem was composed, we have good reason to be- lieve, fully three thousand years ago, yet its impressionistic picture of the ec- stacy of youthful love is as charming and fresh as the color of a Titian s+ s+ €1 An out-of-door love, under the trees, HARACTER Is the Result Of Two Things- Mental Attitude and The way we spend Our Time. where " the beams of our house are cedar, and our rafters of fir, and our bed is green," is the dream of all lovers and poets. Thus the story of Adam and Eve in the Garden of Eden, " naked and unashamed," has been told a score of times, and holds its place in all Sacred Writ. Shakespeare, in -4s You Like It and The Tempest shows the idea s+ Paul and Virginia gives us a glimpse of the same thought; so does the Emilius of Rousseau, and more than once Browning suggests it in his matchless poems. Stevenson has touched deftly on the beautiful dream, and so have several other mod- ern story-tellers a* €(, And surely the love of man and woman is not an ungodly thing, else why should God have made it? " God's dice are loaded," says Emerson, and further he adds, "All natu- ral love between boy and girl, man and woman, is a lovely object, for the rich- ness of its mental and spiritual possi- bilities are to us unguessed." EX holds first place in the thought of God. Its glory pervades and suf- fuses all Nature. It is sex that gives the bird its song, the peacock his gorgeous plumage, the lion his mane, the buffalo his strength, and the horse his proud arch of neck and flowing tail. Aye, it is sex that causes the flowers to draw from the dull earth those delicate per- fumes which delight the sense of smell; it is sex, and sex alone, that secures to them the dazzling galaxy of shapes and colors that reflect the Infinite s^ The painter knows naught of color, and never could, save as the flowers lead the way. The flowers are at once the inspiration and the hopeless tantalization of the col- orist and the perfumer: they can never OT 'ELBERT HUBBARD Page SS hope to equal their matchless harmonies. And thus while we see that the sex principle is the animating factor for good in the animal and vegetable king- doms, man, for the most part, deliber- ately flings away God's most precious gift. And he is made to answer for his folly with his spiritual life, for man, wise as he is, and pluming himself upon his ability to defeat his fellows, can not with im- punity play his tricksy games with God. Savages at heart are boys of twelve or fourteen. Being devoid of pity they often vis- it on one another and on dumb ani- mals the most shocking cruelties. A few years pass and your young barbarian is trans- I formed into a gen- tleman — a man of fine feeling and tender sensibilities. The years keep going by and if love is thwarted, perverted or mis- placed he passes into savagery again — no matter what his creed may be — controlled by fear and kept in check through awe of society and statute law. After marriage men no longer win their wives; they own them. And women, liv- ing in the blighting atmosphere of a continuous personal contact that knows no respite, drift off into apathetic, dull indifference. The wife becomes an ani- mal; the husband a brute. The lively grace, the tender solicitude, the glowing animation, the alert intellect, the sym- pathetic heart, the aspiring spirit — where are these now? They are gone, gone like time gone — dead as the orange-buds that erstwhile opened their shell-like petals to catch the strains of the Wedding March — dead. That men and women bring about their spiritual bankruptcy through gross ig- norance, I have not the least doubt m» And I am fully convinced that while ESPONSIBILITIES Gravitate to the Person Who can Shoulder them; Power flows to The Man Who Knows How. woman has a sure and delicate insight into many things, in this particular she is singularly ignorant and wilful. The profound Doctor Charcot says: " I have known many men who endeavored to put their marital relations on a gentle, chivalric basis, but in nearly every case the wife interposed a tearful, beseeching veto, or else she filed a hot accu- sation of growing coldness that could only be disproved in one way. Virtu- ous women very seldom know any- thing of the psy- chology of love un- til it is too late to use the knowledge, and young women thinking they know already, can not be taught." &*- $—■ j^s HE position of X-/ woman as set forth in the Bible is one of slavery. The Pauline doctrine that women should learn in silence with all due subjection runs like a rotten thread through all the fabric of Chris- tianity. The feature is pure Orientalism. And as the Second Commandment was the death of Art for a thousand years, so has the forced servility of woman held our civilization in thrall to a degree that no man can compute $+■ The flaunting boast that woman owes her freedom to the Christian Religion is only advanced by ignorant and over -zealous people $+ &— Honest scholarship knows otherwise The enslaving of women and holding them by law came in only when man was getting a bit " civilized." The pure, happy life of Nature would pale at the thought of abusing one's mate. Among wild animals the females are protected: no tigress is ever abused or imposed up- on — in fact, she would not stand it. In a condition of untrammeled Nature, ani- mals are eminently just and moral in their love-affairs. In a state of captivity, however, they will sometimes do very Page 56 . ., , with delicacy and which the Deity works. deference ; and in the state councils their advice was always listened to. Between the man and his wife there existed a noble comradeship. Paganism in Scandinavia evolved a stur- dier type of womanhood than Chris- tianity has since s+ In pagan Iceland women were treated better than we treat them today. The Icelanders recognized their intelligence and were in full pos- session of the truth that the children guilty of speaking of the little souls fresh from God be- ing born in sin s+ c<» :■*» j^jHE Jewish law required a wo- man to do penance and make sacrifice forherfault of bear- ing a child; all of which monstrous perver- sion of truth seems pitiable when compared with pagan Greece, where men uncovered their heads on meeting a woman with child, solemnly made way, feeling that they were in the sacred presence of the mystery of the Secret of Life. Birds are blessed with no such things as "rights." The male wins and holds his mate by the beauty that is manifest in his life, and by this alone. OF "ELBBFLT HUBBARD Page 57 But man vaunts the proud boast that he has found a better way. He calls his scheme " the crown of Christian civili- zation." As a matter of expediency I admit the plan has many advantages, but to say it is perfect is to reveal a dullard's mind. A higher civilization will build on the ruins of this, and a universal sublime attain- ment will yet come so When it does arrive it must come as every sub © O me the love of man for woman is as sacred a thing as Christ's love for the Church, and all of its attributes are as divine as any of the fantastic hazards of mind. Indeed, we would know nothing of love did we not see it manifest in man, and the only reason we believe in the love of God is because we find love on earth. The thought of the love of God can not be grasped in the slightest degree so OD operates through man, and man's business lime attainment is tO be 3. good conductor of even as a working now comes, and has ever come, through the con- servation of an en- ergy that the re- spectable mob mil- lions now degrade. But as yet we are like the people of the Eastern plains who consider the chetah, that often devours them, a sacred thing. ;o so TH A VE no perfect pana- cea for human ills. And even if I had I would not at- tempt to present a system of phi- losophy between the soup and fish, but this much I will say: The dis- tinctively modern custom of marital bundling is the doom of chivalry and death of passion. It wears all tender sentiment to a napless warp, and no wonder is it that the novel- ist, without he has a seared and bitter heart, hesitates to follow the couple beyond the church door. There is no greater reproach to our civilization than the sight of men joking the boy whose heart is pierced by the first rays of a life-giving sun, or of our expecting a girl to blush because she is twice God's child today she was yesterday. hypothesis, by a man who does not know human love. And fully believ- ing that the mys- terious desires of the body are as much emanations of the Eternal Spir- it as the most al- truistic of moral promptings, I feel that we are fully justified in waiving all explanations of the theologians, testing the poem before us with the emotions that we ourselves have felt. merce are in the line of making Pf 1 ? after , all » r* I I have not those life pleasant, safe, agreeable wise Men of oid builded better than they knew? How else can we reach Heaven save through love? Who ever had a glimpse of the glories that lie beyond the golden portals save in lov- ing moments? For disobedience the man and woman were put out of the Garden — they wandered far — and they can on- ly return hand in hand! Yes, this we know: all of man's handiwork that finds form in beauty has its rise in the loves of men and women. Love is vital, love is creative, love is creation. It is love that shapes the plastic clay into forms divine- ly fair; love carves all statues, writes all the divine current which we call Life. Civilization is the efficient way of doing things. Art is a beautiful way of doing things. Economy is the cheapest way of doing things; and in order to do things rightly we must combine efficiency, industry, art, and economy, and cement all with love. All modern efforts of com- and beautiful. Page 58 THE WOTB BGOfC poems, paints all the canvases that glori- fy the walls where color revels, sings all the songs that enchant our ears. Without love the world would only echo cries of pain, the sun would only shine to show us grief, each rustle of the wind among the leaves would be a sigh, and all the flowers fit only to garland graves. Love — that curious life-stuff — which holds within itself the spore of all mystic possi- bilities: that makes alive all dull wits, gives the coward heart and warms into being the sodden senses: that gives joy, and gratitude, and rest and peace: shall we not call thee God? BLTHOUGH the two characters in this poem go back to times when the earth was young, we see that love had bestowed upon them a wonderful alertness, a clearness of insight and a closeness in observation such as love alone can give. The scene of the poem is laid in the wooded district of Northern Palestine, near the bride's home, where the bridegroom, after the manner of Ori- ental princes, is spending the Summer. According to all writers the lovers have been living together long enough so that all embarrassment has entirely disap- peared. The bride has no coyness, af- fected or otherwise; they are thoroughly well acquainted. Their love is complete, and consequently their joy in all created things is supreme. This is shown in the fact that, although the poem is short, the constant reference to flowers, herbs, trees and landscape tells of walks and talks by light of moon, and of days when summer winds sang gentle love-ditties through the soughing branches. And as for flowers, they are essentially lovers' property. Many a good man and true can allow his thoughts to go back to a time when love made earth a vast garden of posies. Who but lovers ever botanize? Many is the troth that is plighted over the collector's drum, and indeed, I verily believe that God made flowers only that lovers might give suitable gifts. " Send me flowers, only flowers, a bouquet each morning that shall never cost more than a shilling," wrote the charming Peg Woffington to Sir Henry Vane. And when Mohammed said, " If I had but two loaves of bread, I would sell one of them and buy white hyacinths to feed my soul," the sentiment was ex- pressed only for a woman's ear. The inconsequential quality of the text and the charming inadvertence of the questions and answers are all very lover- like s«» m» j^<0 lovers all things are of equal ^^ importance, and this is the highest sanity. In fact, Kant takes a long chap- ter to prove that nothing is trivial, noth- ing unimportant. Neither is there any- thing so vital that it should have an exclusive attention s+ Schleiermacher sums up the case by saying: " Nothing really matters, for all things are of equal value. So far as man is concerned, noth- ing is worthless, nothing important s+ Death is as good as life; sleep as activity; silence as speech." On their walks hand in hand, by field and grove, over hill and dale, across moor and mountain, our lovers see to the north the towering heights of Leba- non and Amana with the opposing peaks of Senir and Hermon, the dens of lions there and the haunts of leopards; the branching cedars and the spreading cy- presses; the bright, green, flower-enam- eled sward. They hear the gentle gurgle of running streams, and breathe deeply of the incense-laden breeze that fans their cheeks. Moving southward on the east of Jordan, they behold Gilead with its trees of healing balm, its flocks and herds feeding in rich valleys; the heights of Bithron, the district of Mahanaim, and toward the west, Carmel with its olive-groves, fish-pools and cultivated fields. Just beyond is Sharon, where roses clamber over old stone walls, its lowland rich with nodding blossoms, troops of gazelles feeding among the lilies, milk-white doves cooing and sport- ing by the water-side or hiding in the clefts of the rocks and in the turtle- haunted groves. Then, turning to the south, our lovers tell of En-gedi with its palaces, gardens, and well-placed towers of the Royal City, OF 'ELBERT HUBBARD Page 59 henna plantations, and of Heshbon with its reservoirs; of the beautiful for situ- ation; but the thought of the city does not satisfy, and they hasten back to the simple pleasures of country life, to the vineyard, the orchard, the open field, and the spreading forest, where all is so free and beautiful, yes, even if the foxes, the little foxes, do come and spoil the tender vines $+ s— OUR lovers keep their feet on earth, even though their heads were sometimes in the clouds: they were not indifferent to good things eatable and drinkable, for they tell of going into the garden and tasting of pleasant fruits, of mandrakes, apples, grapes and palm- nuts, and reference ' is made to the juice of the pomegranate and the wine, the well-spiced wine. Yet they are not true children of Nature, for when the Sum- mer is gone they intend to go to the city, and they anticipate it by references to the Tower of Lebanon that overlooked Damascus, and David's Tower in Jeru- salem with its hanging shields, battle- ments and court ways. They tell of rings and jewels, signets and precious stones, crowns and necklaces, studs of silver and gold, palanquins and chariots, of rich furniture, palaces with pillars of marble, towers of ivory and of various kinds of spice and costly perfume s* s*. €[ And because these luxurious things are mentioned, the Wise Men have never for a moment doubted that the lover was a king. Yet when we think of the lavish richness that love lends the imagination, there is no good reason why a pair of rustics having talked a bit with travelers and listened to the tales told by those who yearly went LL Good Men And Women Crave Comradeship ; But to have Any One Accept your Word As Holy Writ, Is a Dire Calamity to market, could not have reared the whole fabric right out of their hearts. I do not say positively that this was so, but like the preacher already referred to who has told of the Golden Calf, I say there is no proof that it was not. And now behold that while love is the mainspring of all animate Nature, and without it the earth would be shrouded in hopeless night; and while under its benign influence the human lover is transformed, and for him, for the first time the splen- dors of the earth are manifest and the wonders of the stars revealed — finding good in ev- erything — possess- ing a key to the mysteries of the Universe that be- fore he wist not of, right here Man halts and hesitates. He does not go on. Either his capacities limit, or else So- ciety thrusts him back and our so-called Enlightened Age grins at him and says in hoarse guttural, " You are a fool! " and he, being one, believes it. a? course, I do not pretend to fathom the meaning of all the inferences in this poem: doubtless much of it is just simple love-prattle that the lovers alone understood, for lovers dote on curious ways to communicate. Forsooth, I doubt not that it was lovers who first formed an alphabet! Lovers are hopelessly given over to mysteries and secrecy, to signs and omens and portents; they carry meanings further and spin out the thread of suggestion to a fineness that scowling philosophers can never follow. TND thus I think that I am safe 2-JL in saying the remarks in the poem addressed to third persons are merely Page 60 THE 1VOTE BOO/C monologue and interjectory exclamations, daydreams and love-musings, in which young men and maidens ever revel. No man can tell exactly what the twittering of the bluebirds means, nor can he logi- cally interpret the chirping of the chicka- dees, and I am very sure that I can not explain the signifi- cance of the song the robin sings to his lost mate from the top of a tall poplar-tree when the sun goes down. But these things are very beautiful, and even when you think of them, per- haps when you are alone at the twi- light-hour, the holy, unbidden tears will start s*» CL It is pitiful, wondrous pitiful, that the Magic Wand of Nature suddenly breaks, and that doubt, conflict and divis- ion enter where un conscious erstwhil e pre- vailed! Today death stares and devils dance where but yesternoon white hyacinths bloomed to feed the lovers' souls. And the note of warning and last galaxy of worlds that fade on our feeble vision into mere Milky Ways. Love holds within her ample space all wrecks, all ruins, all grief, all tears; and all. the smiles, and sunshine and beauty that mortals know are each and all her priceless gifts, and hers alone s«- :*► j LETTER from a friend GJ OD of Merc y. . v-* whose name is — Why it IS a WindOW Love! Look Thou flung open to the azure ! u ? on £ s f nd in pit y & r pluck from our What 'S that ? — hearts that deep- rv1 T , ,, -i j rooted unbelief, Oh, I see, you haven t any glad and that mirin g tidings and you owe a letter ! uncieaniiness of ,, , , , thoughtthat Well, don t you remember causes us yet as a that immortal letter written by ? rom pl t e he to li 1 p e s ar n f Dr. Johnson to Mrs. Thrale ? vice and stupid ig- TJ > We have wandered g summed up in the like 3. Sea-Shell, barren formula, " Bear and forbear." Do you say that I place too much importance on the Divine Passion? I say to you that man has not sufficient imagination to exag- gerate the importance of Love. It is as high as the heavens, as deep as hell, as sublime as the stars and great as the far, and know not the path, but hearken Thou unto us, for we thirst and are never quenched, our hearts hunger and are never satisfied, we cry and the heavens are but brass! God of Mercy, we beseech Thee to hear us, and in pity bring us back, through love, to Thee! — From The Song of Songs. Q^ 'ELBERT HUBBARD Page 61 ERE is the outline of a New Party. The truths it express- es are the oldest known to man . «* .<* It is to be called the Com- monsense Party. It is at once political, social, economical, ethical, commercial and religious s* s«* Women and child- ren are eligible and vote the same as men. No one is too old, and none too young to join. Your past record will not count against you, unless you are too boastful of it. There are no rites of initiation ! no goats to ride — and you can never be put out of the Com- monsense Party unless you hand in your resignation to your cosmic self. Here is the basis of the Commonsense Party: Cheerfulness, Courtesy, Kindness, Industry, Health, Patience, Economy. There are two ways to live — just two — one right way and one wrong. If your life benefits humanity you are on the right track; but if you are a bother, a worry, a menace and a burden to the world you are on the wrong route and will soon be " up against it." Everybody and everything will have it in for you, because you will have it in for yourself. Then when you begin to repine, your bodily health will wane, and inertia and weakness will seize you hand and foot. Weakness is the only slavery. Freedom is the supreme good — freedom from self- imposed limitation. It is the law of nature that the world helps every person who is trying to help himself. If you want to be well and strong work with nature not against her, and she will make you well and strong and keep you so, barring collision with a benzine buggy. Nature is on your side, HE great Big Black Things that have loom- ed against the horizon of my life, threatening to devour me, simply loomed and nothing more. The things that have really made me miss my train have always been sweet, soft, pretty, pleasant things of which I was not in the least afraid. if you prove that you are on hers. We should all be in partnership with Nature. C If you are sincerely trying to do your share of the necessary work of the world, Nature will reward you in honors, money and power. Keep good-natured. Do not look for slights or insults. If you can't get the job you want, then take the one you can get. The only way to get a big place is to show that you are not ashamed to fill a little one. The world needs more Common- sense Men and Women — just plain everyday folks who belong to the Com- monsense Party s* The motto of the New Party is this: Do unto others as if you were the others $+■ $+■ Commonsense Culters, when in doubt, mind their own business and if they do not know what to say, do not say it. When they speak of their neighbors, they mention only the best concerning them, for Commonsense Culters know that none of us are so very good — cer- tainly not good enough to be put in a glass case. The Commonsense Man knows that he must get eight hours sleep ; that he must not overeat; that he must give out good will if he is to get it back; that he must exercise in the open air every day if he is to keep well; and he realizes that if he does not keep well he will be more or less of a nuisance to everybody in his vicinity and that he will fail utterly in getting his share of Health, Wealth and Happiness. C Commonsense Folks do not borrow trouble — or small sums of money, anti- cipating pay-day. They live within their means, pay their debts, accept what comes and are thankful that things are not worse s& $+ Page 62 ;-—■ Nothing goes but truth c+ :-•» We know this — because for over two thousand years we have been trying everything else. Academic education is the act of memor- izing things read in books, and things told by college professors who got their education mostly by memorizing things TRY to fix my thought on the good that is in every soul, and make my appeal to that. And the plan is a wise one, judged by results. It secures for you loyal helpers, worthy friends, gets the work done, aids digestion and tends to sleep o* nights. And I say to you that if you have never known the love, loyalty and integrity of a proscribed per- son, you have never known what love, loyalty and integ- rity are. I do not believe in governing by force, or threat, or any other form of coercion. I would not arouse in the heart of any of God' s creatures a thought of fear, or discord, or hate, or revenge. I will in- fluence men, if I can, but only by aiding them. read in books and told by college pro- fessors $+■ s— It is easier to be taught than to attain. d It is easier to accept than to investi- gate. It is easier to follow than to lead — usually «•» s+ Yet we are all heirs to peculiar, unique and individual tal- ents, and a few men are not content to follow. These have usually been killed, and suddenly s» s+ Now, our cry is, " Make room for individuality! " 0» £» J-fSUALLY the v-A English lan- guage contains all of the words neces- sary to express an idea; but for the French phrase, " esprit de corps," we have no equiva- lent $+ $—■ Get busy you word- mongers — here is your chance! The success of a business turns on its esprit de corps. There is an ani- mating spirit or soul in every con- cern, otherwise it is a dead one s*. Neither a commer- cial enterprise or an army can suc- ceed as long as it is filled with strife, jealousy, doubt, fear and uncer- tainty *•► $+ This esprit de corps is largely supplied by the leader. And a leader who can not inspire his corps with a spirit of victory has on his hands a force to feed, not one with which to fight. The Tenth Legion of Caesar was invin- cible on account of its esprit de corps. Page 64 THE 1VOTJB BOO/C 1RUTH," says Doctor Charles W. Eliot, " is the new vir- tue." Let the truth be known about your business. The only man who should not advertise is the one who has nothing to offer in way of service, or one who can not make good. C. All such should seek the friendly shelter of oblivion, where dwell those who, shrouded in Stygian shades, foregather gloom, and are out of the game $* $+ Not to advertise is to be nominated for membership in the Down-and-Out Club s^ . «* About the best we can say of the days that are gone is that they are gone. The Adscripts and the Adcrafts look to the East. They worship the rising sun. The oleo of authority does not much interest them. They want the Cosmic Kerosene that supplies the caloric. A good Adcraftscripter is never either a philophraster or a theologaster — he is a pragmatist. He seeks the good for him- self, for his clients, and for the whole human race. The science of advertising is the science of psychology. And psychology is the science of the human heart. The advertiser works to supply a human want; and often he has to arouse the desire for his goods. He educates the public as to what it needs, and what it wants, and shows where and how to get it 5^ $+■ The idea of the " ethical dentist " who refrains from advertising was originally founded on the proposition derived from the medicos that advertising was fakery. This view once had a certain basis in fact, when the only people who adver- tised were transients. The merchant who lived in a town assumed that every one knew where he v/as and what he had to offer. The doctor the same. This no longer applies. We are living so fast, and inventing so fast, and chang- ing so fast, and there are so many of us, that he who does not advertise is left to the spiders, the cockroaches and the microbes. The fact that you have all the business you can well manage is no excuse now for not advertising a* s+ O supply a thought is mental massage; but to evolve a thought of your own is an achievement. Thinking is a brain exercise — and no faculty grows save as it is exercised. r^° stand still is to retreat. To worship the god Terminus is to have the Goths and Van- dals that skirt the borders of every successful venture pick up your Ter- mini and carry them inland, long miles, between the setting of the sun and his rising. €[ To hold the old cus- tomers, you must get out after the new. When you think you are big enough, there is lime in the bones of the boss, and a noise like a buccaneer is heard in the offing. The reputation that endures, or the institution that lasts, is the one that is properly advertised. The only names in Greek History that we know are those which Herodotus and Thucydides graved with deathless styli $* $* The men of Rome who lived and trod the boardwalk are those Plutarch took up and writ their names large on human hearts. All that Plutarch knew of Greek heroes was what he read in Herodotus. C All that Shakespeare knew of Classic Greece and Rome and the heroes of that far-off time is what he dug out of Plu- tarch's Lives. And about all that most people now know of Greece and Rome they got from Shakespeare. Plutarch boomed his Roman friends and matched each favorite with some Greek, written of by Herodotus. Plutarch wrote of the men he liked, some of whom we know put up good mazuma to cover expenses s» £•» .«» . r -<* Our greatest deeds we do unknowingly. OF TiLBBRT HUBBARD Page 65 ^IJT of all the Plenipotentiaries of ^J Publicity, Ambassadors of Adver- tising, and Bosses of Press Bureaus, none equals Moses, who lived fifteen centuries before Christ. Moses appointed himself ad-writer for Deity, and gave us an ac- count of Creation, from the personal interviews. And although some say these interviews were m faked, this account has been accepted for thirty-five cen- turies s+ s+ Moses wrote the first five books of the Bible, and this account includes a record of the au- thor's romantic birth and of his serene and digni- fied death. Moses is the central fig- ure, after Yahweh, in the whole write- up $+ 3#» Egyptian history makes not a single mention of Moses or the Exodus, and no record is found of the flight from Egypt save what Moses wrote s* :•»• At best it was only a few hundred people who hiked, but the account makes the whole thing seem colossal and magnifi- cent. And best of all, the high standard set has been an inspiration to millions to live up to the dope. The phrase, " The Chosen People of God," was a catch-phrase unrivaled s+ Slogans abound in Moses that have been taken up by millions on millions. When Moses took over the Judaic ac- count, Jehovah was only a tutelary or tribal god. He was simply one of the many. He had at least forty strong competitors, The Egyptians had various gods; the Midianites, Hittites, Philis- tines, Amorites, Ammonites had at least one god each. Moses made his god supreme, and all other gods were driven from the skies. What turned the trick? VERY life is its own ex- cuse for being, and to deny or refute the untrue things that are said of you is an error of judgment. All wrong recoils upon the doer, and the man who makes wrong statements about others is himself to be pitied, not the man he vilifies. It is better to be lied about than to lie. At the last no one can harm us but ourselves. I 'U tell you — the writings of Moses, and nothing else. So able, convincing, direct and inclusive were the claims of Moses that the world was absolutely won by them. In the Mosaic Code was enough of the saving salt of commonsense to keep it alive. It was a religion for the now and here. The Mosaic laws are sanitary laws, and work for the positive, pres- ent good of those who abide by them. C It is not deeds or acts that last — it is the written record of those deeds and acts a*. It was not the life and death of Jesus that fixed His place as the central fig- ure of His time — and perhaps of all time — it was what Paul and certain unknown writers who never even saw Him claimed and had to say in written words $+&+ nORATIUS still stands at the bridge, because a poet placed him there $+ €[ And Paul Revere still rides a-down the night giving his warning cry, because Longfellow set the meters in a gallop $+■ C Across the waste of waters the enemy calls upon Paul Jones to surrender, and the voice of Paul Jones echoes back, " Goddam, your souls to Hell — we have not yet begun to fight! " And the sound of the fearless voice has given courage to countless thousands to snatch victory from the jaws of defeat. In Brussels there is yet to be heard a sound of revelry by night, only because Byron told of it. Commodore Perry, that rash and in- pulsive youth of twenty-six, never sent that message, " We have met the enemy and they are ours," but a good reporter did, and the reporter's words live, while Page 66 THR WOTJB BOOK, Perry's died on the empty air so so Lord Douglas never said, " The hand of Douglas is his own, And never shall in friendship grasp, The hand of such as Marmion clasp." Sir Walter Scott made that remark on white paper with an eagle's quill, and schoolboys' hearts will beat high as they scorn the offered hand on Fri- day afternoons, for centuries to come. C Virginius lives in heroic mold, not for what he said or did but for the words put into his mouth by a man who pushed what you call a virile pen and wrote such an ad for Virginius as he could never have written for himself. Andrew J. Rowan carried the Message to Garcia, all right, but the deed would have been lost in the dustbin of Time, and quickly, too, were it not for George H. Daniels, who etched the act into the memory of the race, and fixed the deed in history, sending it down the corridors of Time with the rumble of the Empire State Express, so that today it is a part of the current coin of the mental realm, a legal tender wherever English she is spoke. QLL literature is advertising. And all genuine advertisements are litera- ture s^ so The author advertises men, times, places, deeds, events and things. His appeal is to the universal human soul. If he does not know the heart -throbs of men and women, their hopes, joys, ambitions, tastes, needs and desires, his work will interest no one but himself and his ad- miring friends. Advertising is fast becoming a fine art. Its theme is Human Wants, and where, when and how they may be gratified. It interests, inspires, educates — sometimes amuses — informs and thereby uplifts and benefits, lubricating existence and help- ing the old world on its way to the Celestial City of Fine Minds. .'O S^ We are moved only by the souls that have suffered and the hearts that know; and so all art that endures is a living, quivering cross-section of life. LY character counts so And what is character? Well, first, character is a matter of habits. The young man or woman who, work- ing all day in a shop or factory, will get a certain amount of outdoor exercise and then buckle down to some course of intellectual improvement for one hour out of the twenty-four, is going to be- come a distinguished person. But to slide, glide, drift, loll, dawdle, with no definite objective point in mind, is to arrive at the point of Nowhere and to have your craft lie hopelessly becalmed on Mud Flats. Then is your name Mudsocks so so Walk in the open air, dig in the garden, play ball, then buckle down to half an hour at the lessons, and you are bound to be a winner so so Continually comes the tramp of march- ing feet *o so " What is this army? " you say. It is the youth of the land. They are arriving, arriving! Babies grow into children, children into youth, youth into men and women so d The mass of humanity is a marching mass — steady, irresistible, onward and upward they come! There are more of us on this old earth than ever before. Life is complex, difficult. The struggle exists as it never has before. We need all the equipment we can get. C. But in spite of numbers, opportuni- ties were never so great as they are to- day so so There is no such thing as complete suc- cess. After every achievement comes the voice, " Arise, and get thee hence, for this is not thy rest! " So we never arrive, but always we work, we struggle, we strive, and this continual endeavor is all there is of life. But when life is methodized, when we work, study, play and laugh, flavoring all with love, we have found the key to the situation. So So Respectability is the dickey on the bosom of civilization. OE 'ELBERT HUBBARD Page 67 HE laws of health are very simple, and for the most part are understood by all people of average intelligence $+ s* C One reason why we do not all have good health is not because we are ignorant, but because inertia has us by the foot. The trouble is in our heads — we lack Will 5^ 5^ If a high degree of health were the rule, instead of the exception, we would cease to talk about it. We dis- cuss health, be- cause pallor, lan- gor, and breaths that almost derail trolley-cars ride, Godiva-like, adown the times, and put us on the binkereens. 4[ In one respect at least we have made head. It is no longer necessary to order people to keep personally clean — hu- manity's hide is now daily soaped, soaked and scrubbed. Whereas, in the days of Good Queen Bess, who they say was not so very good, the courtier who took a bath in his altogether be- tween November and May was unknown. C Even fifty years ago, the man who ordered a bath at a tavern was regarded as reckless of both health and money. It was an event! The water had to be heated in the kitchen and carried in buckets to his room, and a porter stood by to see that the carpets and plaster did not suffer. The danger of catching cold through bathing, except in hot weather, was considered very great s^ Scientific plumbing is less than forty years old. The famous Fifth Avenue Hotel did not have a single room with bath attached when it was built s+ Now everybody bathes, and we have ceased to talk about it. Will the time come when we will cease to advocate outdoor exercise, deep breathing and kind thoughts? I hope so. &» £•» Caste is a Chinese Wall that shuts people in as well as out «•» a» ONDUCT, culture and character are graces that go through life hand in hand, never separate or alone. Happy is he who has more than a speaking acquaint- anceship with each. AY it please the Court, I arise to present certain rea- sons why judgment should not be passed upon human- ity. The time has not yet arrived when it is fair, reasonable, proper or right to judge my kind. Man is not yet created — he is only in process. I have a few excuses to make for him. d, Emerson says, " I have not yet seen a man." That is to say, he had never seen a man as excellent as the man he could imag- ine. And he thought the man that one man could create in imagina- tion would some day become an actual, living reality. Before the act comes the thought; be- fore the building is completed, we draw the plans. This is true in all our activi- ties — we have the feeling, the desire, the idea, the thought, and after this comes the deed. So Deity has the desire for a perfect man, and the universe is working toward that achievement s+ s* €1 All the men we now see are fractional men — parts of men. To get a really great man we have to take the virtues of a score of men and omit the faults. The great man now is only supremely great after he is well dead, or to people who see him from a distance. To those who have to live with him he is at times more or less of a trial — a tax upon the patience and good nature of his friends. s& $& HOR the individual, Nature has little thought — her care is for the race. What her intentions are we think we, in part, know. She desires to incarnate herself in the form of perfect men and women. The reason we know this is because it is the chief instinct in the minds of the best and strongest men and women to grow, to evolve, to be- come. After every achievement comes discontent. After every mountain scaled there are heights beyond. Always and Page 68 E take an interest in the lives of others, because when we think of another we always imagine our re- lation to him. Then, too, other lives are to a degree repetitions of our own life. There are certain things that come to every one, and the rest we think might have happened to us, and may yet. So, as we read, we uncon- sciously slip into the life of the other man and confuse our identity with his. To put ourselves in his place is the only way to understand and appreciate him and so enrich our own lives. It is imagi- nation that gives us this faculty of trans- migration of souls; and to have imagi- nation is to be universal; not to have it is to be provincial. |^\HE habit of borrowing small sums ^^ of money — anticipating pay-day — is a pernicious practice and breaks many a friendship. It is no kindness to loan money to a professional borrower s» s» There are six requisites in every happy marriage. The first is Faith and the remaining five are Confidence. OF + £«» HE average man believes a thing V-/ first, and then searches for proof to bolster his opinion. Every observer must have noticed the tenuous, cobweb quality of reasons that are deemed suf- ficient to the person who thinks he knows or whose interests lie in a certain direc- tion. The limitations of men seem to make it necessary that pure truth should come to us through men who are stripped for eternity. Kant, the villager who never traveled more than a day's walk from his birthplace, and Coleridge, the home- less and houseless aristocrat, with no selfish interests in the material world, viewed things without prejudice $+ s+ HE Brotherhood of Consecrated ^■^ Lives admits all who are worthy; and all who are excluded, exclude them- selves. If your life is to be a genuine consecration, you must be free. Only the free man is truthful. Page 74 THE WOTJS BOOK, DUCATION up to the time of Friedrich Froebel was the evolution of intellect $m s— Froebel held that education for character was the only education worth striving for. Now comes Stanley Hall, who not only endorses Froebel's dictum, but declares that the first aim in the education of both boys and girls should be in the line of enabling the pupil to earn his own living sm &•> And to earn your own living you must be able to serve humanity. Society is a vast interchange of service through labor, ideas and commodities. C Now before you can wait on others you must be able to wait on yourself. C And before you can wait on yourself, you have to decide upon what should be done, and what you want to do. "The ability to make a decision — to think — then decide — is the very first element in pedagogy," said Froebel. C Again he says to mothers, "Do not decide everything for your children. You can not live their lives for them; and life consists in making decisions — clinging to the good and rejecting the wrong." sm s» So if life consists, as Froebel says — and it seems to me that he is right — in mak- ing decisions, women should be encour- aged to express their preferences. s+ .'«* HE Suffrage for woman means ^^ freedom — freedom from her own limitations. It means a better educa- tion of women. And woman needs edu- cation for three reasons: First, for her own happiness and satis- faction *» sm Second, so she may be a better mother, and add her influence to racial educa- tion £•» £•» Third, so that she may be a better com- panion for man, for all strong men are educated by women. Woman's inaptitude for reasoning has not prevented her from arriving at truth; nor has man's ability to reason prevented him from floundering in absurdity. Logic is one thing and commonsense another. PINIONS are much divided in East Aurora whether Ali Baba is a genius or a fool. It has always been so. .So- crates did not stand very well, according to all reports, in Athens. But Baba excels Socrates in that he does something beside dream and talk philosophy. Baba, like Socrates, can con- verse with you on any subject, and has an opinion ready on any theme you care to mention. Usually he takes the con- trary side, and is " agin it," no matter what you bring up. This habit of " argufying " is one that he acquired full half a century ago. I think it was forced upon him by the determined efforts) s on the part of his parents and elders in early life to "con- vert him." sm sm .-■*■ sm /| BERBERT SPENCER deals at length with what he is pleased to term the " Messianic Idea." It seems that all nations have ever held the hope of the coming of a Strong Man, who would deliver them from the ills that beset their lives. This hope never dies, although it assumes different forms, vary- ing according to conditions. No doubt that the hope that springs eternal in the United States, when each four years roll round, is a rudimentary survival of the Messianic Idea. As yet, however, the President who is to take the bitter- ness out of this cup of life has not been elected s+ s+ A vast number of men and women see the fact that immunity and exemption are not desirable, that nothing can ever be given away, and that something for nothing is very dear. MONG the world's great workers — and in the front rank there have been only a scant half-dozen — stands Fra Junipero Serra. This is the man who made the California Mis- sions possible. In artistic genius, as a teacher of handicrafts, and as an indus- trial leader, he performed a feat unpre- cedented, and which probably will never again be equaled. In a few short years he caused a great burst of beauty to bloom and blossom, where before was only a desert waste. The personality of a man who could not only convert to Christianity three thousand Indians, but who could set them to work, must surely be sublimely great. Not only did they labor, but they produced art of a high order. These missions which lined the Coast from San Francisco to San Diego, every forty miles, were Manual Training Schools, founded on a religious concept. Junipero taught that, unless you backed up your prayer with work, God would never answer your petitions. And the wonderful transformations which this man worked in characters turned on the fact that he made them acceptable and beautiful. Here is a lesson for us! He ranks with Saint Benedict, who rescued classic art from the dust of time and gave it to the world. Junipero is one with Albrecht Durer, Lorenzo the Magnifi- cent, Michelangelo, Leonardo da Vinci, Friedrich Froebel, John Ruskin and William Morris. These men all taught the Gospel of Work, and the sacredness of Beauty and Use. Junipero was without question the greatest teacher of Manual Training which this continent has so far seen. Without tools, apparatus or books, save as he created them, he evolved an archi- tecture and an art, utilizing the services of savages, and transiorming these sav- ages in the process, for the time at least, into men of taste, industry and economy. C This miracle of human energy and love could not endure, and after Fra Junipero had passedout, there being none to take his place, the Indians relapsed in- to their racial ways. — FraJunipero Serra. OF *ELBBRT HUBBARD Page 77 ENJAMIN FRANKLIN was the strongest all-round man that America has produced $+■ He was laborer, printer, busi- nessman, inventor, scientist, publisher, financier, diplomat, phi- losopher. C Everything Franklin touched he flavored with love and enthusiasm. Cour- SATE has bumped me a few, but I believe in every case I invited the punishment £•» s+ For instance, I can think back to a time when my mother used to sing at her work. She eliminated the servant prob- lem and thereby cut out one topic of conversation. C She used to cook, sew, scrub, wash, make age in his heart never died. He had wit and humor : and humor is the ULTURE is the cream of conduct. It is the sure sense of values ^ result of the Study Habit, He knew a big linked to Self-Reliance and thing from a little thing. He was able blessed by concentration. Se'htae £L& of Fortunate are we if we evolve life; and he sym- from our hearts these great pathized with those ./., »j_i_ t_« i_ j.i_ ^ who had failed or grftS With which the Creator, S he would knit garden, and when she washed dishes I can remember that she would prop a book up against the castor — now an obsolete thing — and let a table-fork hold the pages open *•» And as she worked she read «•» <•» stumbled, or who had been mired and gone down to defeat and " the tongueless silence of a dreamless dust." &+■ s+ If ever a man saw the future illum- ined by the flam- in His goodness and wisdom, has endowed us. Culture, like all of life's bless- ings, can not be hoarded — it is for service. Those who are wise give their w^n she was do- ing her ironing she us stockings and mit- tens — warm wool- en mittens for Win- ter — and this knit- ting she would do after supper while some one read aloud *» $+■ beaux of a great culture away, and thus do Sf^SST- t^y retain it. min Franklin s+ s+ Three countries honored him. He bor- rowed money from France when Amer- ica had no credit, and with this money Washington fought the battles of the Revolution. If any man can be named who gave us freedom, it is Benjamin Franklin. He gave us freedom from super- stition, from fear and doubt, woe and want. His plea was always and forever for industry, for economy. He prized the fleeting hours, and life to him was a precious privilege. All things work together for good, whether you love the Lord or not a*. $•» Whoever you are! claim your own at any hazard! &+■ s>+ would sing, loud and clear, some good old Baptist hymn «•» s^ I admired her voice, even if at times I provoked a discord. She could lift a high C that you could hear a quarter of a mile. And certainly she did make that iron sizz! I can hear it hit the table now, and closing my eyes, I can see her test the heat of the iron with a moistened finger s^ r.<* And so she ironed and sang, and I, per- haps three or four years of age, would occasionally creep softly into the room, navigate under the table and suddenly clutch the soloist by the feet. This would stop the song and cause a good spitball Baptist expletive to spin through the air, and I was apt to get a good kick at the same time. And cer- tainly it was coming to me. Page 78 THE JVOTJB BOO/C HAVE a profound respect for boys $+ s+ Grimy, ragged, tousled boys in the street often attract me strangely £•» &+■ A boy is a man in the cocoon — you do not know what it is going to become — his life is big with many possibilities. €1 He may make or unmake kings, change boundary -lines between States, write books that will mold characters, or invent machines that will revolution- ize the commerce of the world. Every man was once boy: I trust I shall not be contradicted: it is really so. €[ Would n't you like to turn Time back- ward, and see Abraham Lincoln at twelve, when he had never worn a pair of boots? The lank, lean, yellow, hungry boy — hungry for love, hungry for learn- ing, tramping off through the woods for twenty miles to borrow a book, and spelling it out, crouched before the glare of the burning logs! Then there was that Corsican boy, one of a goodly brood, who weighed only fifty pounds when ten years old; who was thin and pale and perverse, and had tantrums, and had to be sent sup- perless to bed, or locked in a dark closet because he wouldn't "mind!" Who would have thought that he would have mastered every phase of warfare at twenty-six; and when told that the ex- chequer of France was in dire confusion, would say, " The finances? I will arrange them! " Very distinctly and vividly I remember a slim, freckled boy, who was born in the " Patch," and used to pick up coal along the railroad tracks in Buffalo. A few months ago I had a motion to make before the Supreme Court, and that boy from the " Patch " was the Judge who wrote the opinion granting my petition. Yesterday I rode horseback past a field where a boy was plowing. The lad's hair stuck out through the top of his hat; his form was bony and awkward; one suspender held his trousers in place; his bare legs and arms were brown and sunburned and briar-scarred. He swung his horses around just as I passed by, and from under the flapping brim of his hat he cast a quick glance out of dark, half-bashful eyes and modestly returned my salute £» &+■ His back turned, I took off my hat and sent a God-bless-you down the furrow after him s* &+■ Who knows? — I may go to that boy to borrow money yet, or to hear him preach, or to beg him to defend me in a lawsuit; or he may stand with pulse unhastened, bare of arm, in white apron, ready to do his duty, while the cone is placed over my face, and Night and Death come creeping into my veins. Be patient with the boys — you are deal- ing with soul-stuff. Destiny awaits just around the corner. Be patient with the boys! The Boy: A Potentiality. OST social reformers indict the times M< in which we live. This is their sub- stitute for argument. They picture for us the ideal, and paint the present black. €[ These things are right and well, but not final. We live in a world of cause and effect, sequence and consequence, and only a calm, commonsense view brings a solution s+ «» Pascal says, " In viewing the march of the race, we should not view humanity in the mass; we should regard humanity as one man who has come marching down the centuries." Look back two, three, four thousand years! Aye, look back two hundred years; look back a hundred years; look back thirty years, and see the distance we have traveled! Woman, as a factor in business life, arrived in the year Eighteen Hundred Seventy-six, discovered, if you please, at the Centennial Exposition by a man by the name of Remington. With the typewriter, woman's advent into the business world was assured s— Before the Civil War, women were not employed even as schoolteachers. The scarcity of men in the years Eighteen Hundred Sixty-six, Sixty -seven and Sixty- eight brought the woman schoolteacher into view, and Normal Schools sprang up all over the United States to fit country girls for the office of teaching. OF TBLBBRT HUBBARD Page 79 greater shock ever comes to a young man from the country, who makes his way up to the city, than the discovery that rich people are, for the most part, wofully ignorant. He has always imagined that material splendor and spiritual gifts go hand in hand; and now, if he is wise, he dis- covers that million- aires are too busy making money, and too anxious about what they have made, and their families are too in- tent on spending it, to ever acquire a calm, judicial, mental attitude s+ f[ The rich need education really more than the poor. " Lord, en- lighten Thou the rich! " should be the prayer of every man who works for progress &+■ " Give clearness to their mental perceptions, awaken in them the receptive spirit, soften their callous hearts, and arouse their powers of reason. C Danger lies in their folly, not in their wisdom; their weakness is to be feared, not their strength. That the wealthy and influential class should fear change, and cling stubbornly to conservatism, is certainly to be ex- pected. To convince this class that spiri- tual and temporal good can be improved upon by a more generous policy has been a task a thousand times greater than the inciting of the poor to riot. It is easy to fire the discontented, but to arouse the rich, and carry truth home to the blindly prejudiced, is a different matter. Too often the reformer has been one who caused the rich to band them- selves against the poor. Life without absorbing occupation is hell — joy consists in forgetting life. The brain is undisturbed, eternal monstrous paradox F all examples of blind imbecility on the part of men, none is so preposterous as the opinions men hold of other men. Genius does not recognize genius; worth is blind to worth s* Men often taunt women with treating other women unjustly, but the records of great men who have scorned other great men leave the injustice of women to war ds women quite out of the race. ONLY the heart suffers the peaceful, spectator of the called Life s+ $+■ The mind never worries, is never per- turbed, is never in pain. The heart — that great lupanar of desires — may se- duce the brain to participate in its earth- itches; but in itself the mind is a de- tached, impersonal observer of the great tangled web of passion and er- ror that is spun by the heart of man. C Mind as mind has the placidity of a mirror s^ s* All things are re- flected in it, but for the image of Lady Macbeth it cares no more than for the image of Falstaff. The un- conscious universe struggled and fought until it e- volved a brain $+ In mind, the star and planet rise to thought. The World- Spirit contemplates itself through the brain of man. It is the light born out of darkness. Through the brain, nature passes from actor to observer, from blind, eyeless combat to wide-eyed intelligence, from an immemorial pain to the begin- nings of an immemorial mirth. X ^PERSONAL contemplation— that is the secret of laughter. Mirth is as old as the first mind that detached itself — even for a single hour — from the service of emotions and the lower nature generally. The first man who said, " I will retire from the combat a little while to yonder hill to watch the fray," was the first man who laughed with his brain. Distance, aloofness, height, strike out by a magic psychic friction the spark that bears in its center the germ of philosophy. Only cosmic comedians be- come as the gods. Page 80 THE WOTJB BOO/C PRAYER OF GRATITUDE AM thankful for the blessed light of this day, and I am thankful for all the days that have gone before. I thank the thinkers, the poets, the painters, the sculptors, the singers, the publishers, the inventors — the businessmen — who have lived and are now living. I thank Pericles and Phidias, who made the most beautiful city the world has ever seen, and were repaid by persecution and death. I thank Aristotle, the mountain-guide and schoolteacher, who knew how to set bad boys to work. I thank Emerson for brooking the displeasure of his Alma Mater s» I thank James Watt, the Scotch boy who watched his mother's tea- kettle to a purpose. I thank Volta and Galvani, who fixed their names, as did Watt, in the science that lightens labor and carries the burdens that once bowed human backs. I thank Benjamin Franklin for his spirit of mirth, his persistency, his patience, his commonsense. I thank Alexander Humboldt and his brother, William Humboldt — those great brothers twain, who knew that life is opportunity $+■ s+ I thank Shakespeare for running away from Stratford and holding horses at a theater-entrance — but not forever. I thank Arkwright, Hargreaves, Crompton, from whose brains leaped the looms that weave with tireless hands the weft and warp that human bodies wear. I thank Thomas Jefferson for his writing the Declaration of Indepen- dence, for founding a public-school system, for dreaming of a college where girls and boys would study, learn and work in joy. IthankBaruch Spinoza, gardener, lens-maker, scientist, humanist, for being true to the dictates of the tides of divinity that played through his soul. I thank Charles Darwin and Herbert Spencer, Englishmen, for liber- ating theology from superstition. I thank Tyndall the Irishman, Draper the American, Herschel the German, Bjornson the Scandinavian, and Adam Smith the Scotchman, for inspiration and help untold. These men and others like them, their names less known ,havemade the world a fit dwelling-place for liberty. Their graves are mounds from which flares Freedom's torch. And I thank and praise, too, the simple, honest, unpretentious millions who have worked, struggled, toiled, carrying heavy burdens, often paid in ingratitude, spurned, misunderstood — who still worked on and suc- ceeded, or failed, robbed of recognition and the results of their toil. To all these who sleep in forgotten graves, my heart goes out in grati- tude over the years and the centuries and the ages that have passed. Amen, and Amen! OF 'ELBERT HUBBARD Page 81 HE daily newspaper the edu- cator of the people! God help us, it may be so! It educates into inattention, folly, sin, vacuity and fool- ishness. It saps concentration, dissipates aspiration, scrambles gray matter and irons out convolutions. Watch the genus commuter rush for his Dope when he reaches the station in the morning s* He may be a Sun- day School Super- intendent, a col- lege graduate, a man of social standing, but he must have his mat- in-mess of rotten- ness or he would die of fidgets. He reads of how a man in Manitoba elopes with another man's wife, with consum- ing interest s+ He scans the advertis- ing pages with their columns of fakery and filth, and it never occurs to him that a certain s+ amount|of the slime that slides into his brain must stay there and line the vacuum. At night when he goes home he buys the last edition, reads the whole thing over again written 't other end to. He does this for ten years, twenty — does it not make him what he is? Would you like to go to Heaven with him? I knew one commuter, ten years ago, who refused to read the daily papers, but instead carried with him in his side pocket a volume of Emerson. That man is now a marked personality, wielding a large and healthful influence in a rational way. His old-time fellow pas- sengers are still feverishly guzzling their last edition. Every city in the land has periodic perturbations about " Jack the Stabber," " Jack the Snipper " and " Jack the Peeper " fanned into flame IFE is a paradox. Every truth has its counter- part which contradicts it; and every philosopher supplies the logic for his own undoing. I plead for mercy, unselfish- ness, service and the love that suffereth long and is kind, and yet I know that over against this, enthroned on his pedestal of old, sits the Great God Might, and smiles at our mushy talk about altruism, abnegation and self-sacrifice. C It is all a paradox. by the molders of public opinion, these beneficent educators of the people. Even staid old Boston had a week of fits a short time ago, when every paper in the city combined to terrorize women and children by conjuring forth an awful " Jack," who finally was run to cover and found to be a mischievous cigarettist boy who should have been left, from the begin- ning, to the police and alienists $+ s+ But not so! The newspapers saw their chance and they grabbed it in gladsome glee £•» The pernicious ef- fects of such an epidemic of fear, to say nothing s+ about a million peo- ple devoting an hour a day to read- ing and talking s^ about it, can not be computed $+ s+ If the men who prepare the copy for the daily pa- pers were allowed to write out of their hearts and state their beliefs, what they would say might be worth reading; although the printed words of a commonplace person exert an influence far beyond the speech of the same person, for we still worship the fetish and miracle of a printed book. But what shall we say of the writing of mediocre men who write on order! What the world needs is a great tem- perance revival where men will swear off and quit reading the newspapers $•> Quit and you '11 be the gainer. $—■ :o The man at his work ! There is nothing finer. I have seen men homely, uncouth and awkward when " dressed up" who were superb when at work. s«» $* Expose not thyself by four-footed manners «•► s«» Page 82 THR JVOTE BOOK, E were watching a litter of little pigs up at the farm. They were busily intent on getting a square meal s+ They were only about a week old. Suddenly two of the pigs left the lunch- counter and began to fight. "What do you suppose they are quarrel- ing about?" asked Terese. "I think one of them must have referred to the other as a pig," was the answer. " But," said Terese, " if he did, and did not use any adjective, the remark was certainly true." "This, however, had nothing to do with the case. Truth is seldom pleasing, especially when it refers to ourselves." :■+■ DO business long remains great- er than the man who runs it s+ And the size of the busi- ness is limited only by the size of the man. Our limita- tions say to our business, "Thus far and no farther." $+■ We ourselves fix the limit. Without system the most solid commercial structure will dis- sipate into thin air. d The Gould Sys- tem, the Vander- bilt System, the Hill System, the Harri- man System, the Pennsylvania System — they are all rightly named. It is system that makes a great business possible «•» When Jay Gould gathered up a dozen warring, struggling streaks of rust and rights of way and organized them into a railroad system, he revealed the master mind. The measure of your success is your ability to organize, and if you can not bring system to bear, your very success will work your ruin. The average life of a successful general store is twenty years — then it fails. And it fails through its lack of system — the man does not grow with his business. An army un- organized is a mob. Napoleon's power lay in his genius for system, and he whipped the Austrians, one against three but only because he had the ability to systematize. " But the finances? " asked his secretary. " I will arrange them," Page 84 ■ He was a poet of first-class critic and graceful essayist, a faithful and charming translator, and an enthusiastic Classicist. Not essentially and primarily a stylist, in the sense in which Walter Pater and Edgar Saltus, for instance, are stylists, he yet possessed an easy, fluent style which radiates through all his works and renders them eminently readable and entertaining. He commanded the Midas marked ability, a book-reviewer, a Page 86 THE WOTB BOO/C literary touch, and transmuted into pur- est gold whatever he committed to paper. 41 Despite the fact that he was a prodi- gally prolific penman, his works were endued with unfailing freshness and nov- elty of treatment, and were never tinc- tured with the odor of midnight oil &•* $— $— S a rule, the man who can do all things equally well is a very mediocre individual. €1 Those who stand out before a groping world as beacon-lights were men of great faults and unequal performances. It is quite needless to add that they do not live on account of their faults or imperfections, but in spite of them. Henry David Thoreau's place in the common heart of humanity grows firmer and more secure as the seasons pass, and his life proves for us again the paradoxi- cal fact, that the only men who really succeed are those who fail. Thoreau's obscurity, his poverty, his lack of public recognition in life, either as a writer or as a lecturer, his rejection as a lover, his failure in business, and his early death form a combination of calamities that make him as immortal as a martyr. Especially does an early death sanctify all and make the record complete, but the death of a naturalist while right at the height of his ability to see and enjoy — death from tuberculosis of a man who lived most of the time in the open air — these things array us on the side of the man 'gainst unkind Fate, and cement our sympathy and love. Nature's care forever is for the species, and the indi- vidual is sacrificed without ruth that the race may live and progress. This dumb indifference of Nature to the individual — this apparent contempt for the man — seems to prove that the indi- vidual is only a phenomenon. Man is merely a manifestation, a symp- tom, a symbol, and his quick passing proves that he is n't the thing. Nature does not care for him — she pro- duces a million beings in order to get one who has thoughts — all are swept into the dustpan of oblivion but the one who thinks; he alone lives, embalmed in the memories of generations unborn. The Thoreau race is dead. In Sleepy Hollow Cemetery at Concord there is a monument marking a row of mounds where half a dozen Thoreaus rest. The inscriptions are all of one size, but the name of one Thoreau alone lives, and he lives because he had thoughts and expressed them for the people. One of the most insistent errors ever put out was that statement of Rousseau, paraphrased in part by Thomas Jeff- erson, that all men are born free and equal. No man was ever born free, and no two are equal, and would not remain so an hour, even if Jove, through caprice, should make them so. If any of the tribe of Thoreau get into Elysium, it will be by tagging close to the only man among them who glorified his Maker by using his reason. Nothing should be claimed as truth that can not be demonstrated, but as a hypothesis (borrowed from Henry Tho- reau), I give you this: Man is only the tool or vehicle — Mind alone is immortal —THOUGHT IS THE THING. •'■9* $9» ^TK HEN there is a question of success, Vl/ do not look to this man or that newspaper for help — look to your work, and make it of such a quality that the market must come to you. ;■— $•» Keep your ray of reason ! It is your only guiding star. He who says you would see better if you would blow it out is a preacher $•» &•* :-9* sm* HRIFT is a habit. H A habit is a thing you do unconsciously or automatic- ally, without thought. We are ruled by our habits. When habits are young they are like lion-cubs, soft, fluffy, funny, frolicsome little animals. They grow day by day. Eventually they rule you. Choose ye this day the habit ye would have to rule over you. The habit of thrift is simply the habit which dictates that you shall earn more than you spend. In other words, thrift is the habit that OF TtLBERT HUBBARD Page 87 provides that you shall spend less than you earn. Take your choice. If you are a thrifty person you are happy. When you are earning more than you spend, when you produce more than you consume, your life is a success, and you are filled with courage, animation, ambition, good -will. Then the world is beautiful, for the world is your view of the world, and when you are right with yourself, all's right with the world. il The habit of thrift proves your power to rule your own psychic self. You are captain of your soul. You are able to take care of yourself, and then out of the excess of your strength you produce a surplus «•► ^ Thus you are not only able to take care of yourself, but you are able to take care of some one else — of wife, child, father and mother, to lend a hand to sick people, old people, unfortunate people. This is to live. The man who can not earn a living for himself is something less than a man. The man who can barely get a living and no more is little better than a barbarian or a savage. Loving labor and thrift go hand in hand. He who is not thrifty is a slave to circumstance. Fate says, "Do this or starve," and if you have no surplus saved up you are the plaything of chance, the pawn of circumstance, the slave of some one's caprice, a leaf in a storm. €1. The surplus gives you the power to dictate terms, but most of all it gives you an inward consciousness that you are sufficient unto yourself. Therefore, cultivate the habit of thrift, and the earlier you begin, the better. And no matter how old you are, or how long you have lived, begin this day to save something, no matter how little, out of your earnings. — Let Thrift Be Your Ruling Habit. HE corporation had its rise in the fertile brain of Julius Caesar, and was founded on the idea of the Tenth Legion that never died. The soldiers in the Tenth Legion may have been killed in battle, but the ranks closed and the column advanced over their dead bodies. That night, when the Legion camped, new men were put in place of those who were lost, and so, although individuals might die, the Tenth Legion lived on forever. The Romans were builders and engin- eers. Caesar set apart a hundred men to build an aqueduct. Knowing that it would take probably longer than the lifetime of these men to complete the task, Caesar ordered that whenever one of the hundred died the rest should elect his successor, and thus, though the entire original hundred men would pass away, yet the corporation would live on £» £» :-»• And these Plutarch discreetly gives us. Shakespeare evidently knew Plutarch by heart. He was inspired more by Plutarch than by any other man who put pen to paper. It was the one book in which he dived and swam, in the days of his budding and im- pressionable youth and most of his plots are those of Plutarch. Lives of great men all re- mind us — of a great many things that we would do if we were able. Plutarch's writings have passed into the current coin of language :-*> His works are literary legal tender, wher- ever thinkers meet. Whoever writes, and writes well, is debtor to Plutarch for much wit, wis- dom and gentle philosophy. Academic writing dies and is forgot- ten. Information about men, women and events, and that which relates to practi- cal life, lives on and on. Biography broadens the vision and allows us to live a thousand lives in one; for when we read the life of a great man we unconsciously put ourselves in his place, and we ourselves live his life over again s+ $+: We get the profit without the risk, the experience without the danger. fOST of the frightful cruelties in- >M flicted on men during the past have arisen simply out of a difference of opinion arising through a difference in temperament. The question is as live today as it was two thousand years ago: what expression is best? That is, what shall we do to be saved? And concrete absurdity consists in saying we must all do the same thing. l^fHE delight of creative work lies in ^^self-discovery — you are mining nuggets of power out of your own cosmos, and the find comes as a great and glad surprise. LOVE the diamond for its own sake — it symbols infinity, eternity. The diamond is pure carbon; at least, we can resolve it back into carbon, but this done we can not make it over into a diamond. It is like life, we can take it away, but we can not give it. The secret of the diamond is not ours — it took an eternity to produce it. I am as old as the diamond and I shall never die. ^fOHN BUR- V> ROUGHS has no use for tobacco or stimulants; and so you find him turning into the last lap of the three score-and-ten with breath sweet as a baby's, muscles that do the bidding of his brain, and nerves that never go on a strike s+ d. Yet he has been a man of strong passions and appe- tites. In stature he is rather small, but the way he carries the crown of his head and his chin, reveals the well- sexed man. He is a natural lover s» €[ How do I know? Well, any man is a lover who writes well. Literature is a matter of passion s+ All Art is a sec- ondary sexual manifestation, just as the song of birds, their gay and gaudy plum- age, the color and perfume of flowers **• It is love writes all true poems, paints all pictures, sings all songs. This man is a lover. Yet I know nothing of his private history, neither do I want to. He never told me " the sad story of his life " — only weaklings have the con- fessional habit — neither does he explain or apologize. His life is his own excuse for being. The man himself is explanation enough; every man is to a great degree the product of what has gone before — he is a sequence. More than that — man is a tablet upon which is written his every Page 92 THE WOTB BOO/C word, and thought, and deed. He is the Record of himself. The Record is the Man, and the Man is the Record. It will be easy to reckon accounts at the Last Great Day. The Judge will only have to unfold the heart and look — all is graven there — nothing was ever hidden nor can it be. God is not mocked s+ $+ This man will say to his Maker, " See, thus was I — my claim is only this!" And the chief gem in his diadem shall be a great, sublime and all-enfolding love. Why do I say this? I say it because the truth is this: — No man ever reached the spiritual heights that this man has attained save through the love of One. From this love of One, his love radiates to all — he becomes Universal. Men who have not tasted the Divine Passion belong to a sect, a society, a city, a country. They work for their own little church, hurrah for their own society, canvass for their pee-wee party, fight for their own country. They can not love virtue without hating vice. If they regard America, they detest England. They are like Orange John of Harvard, whose loyalty to Cambridge found vent in the cry, " T' 'ell wi' Yale!" — a sentiment to which even yet most Harvard men inwardly respond. OHN BURROUGHS is the most V-A Universal man I can name at the present moment. He is a piece of Ele- mental Nature. He has no hate, no whim, no prejudice. He believes in the rich, the poor, the learned, the ignorant. He believes in the wrong-doer, the fallen, the sick, the weak and the defenceless. He loves children, animals, birds, insects, trees and flowers. He is one who is afraid of no man, and of whom no man is afraid. He puts you at your ease — you could not be abashed before him. In his presence there is no temptation to deceive, to overstate, to understate — to be anything different from what you are. You could confess to this man — re- veal your soul and tell the worst; and his only answer would be, " I know! I know!" and tears of sympathy and love would dim those heavenly blue eyes. C Yet when I alighted from a West Shore train, I got off alone, and he was the only man at the railroad station. No faces peered from the windows as he stood there leaning against the build- ing; no one came out upon the platform to see him; the trainmen did not call out, " This is the home of John Burroughs!" Neither conductor, brakeman, baggage- man, nor mail agent glanced toward the simple old farmer standing there, meditatively chewing a straw. The fireman, however, knew him, for he dropped his shovel and leaning out of the cab waved a salute which was returned as comrade greets comrade. John Burroughs was in no hurry to rush forward and greet me — the only man that I ever knew who is never in a hurry about anything. He has all the time there is. We met as if we had parted yesterday £» s— <* £•» OHN BURROUGHS has written V-/" delightfully of boys and told how they could live in a world of their own, oblivious absolutely of the interests of grown-ups. He is a good deal of a boy himself: he has the eager receptive men- tal attitude. He is full of hope and is ever expecting to see something beautiful — something curious. Each day for him is a New Day, and he goes out in the morn- ing and looks up at the clouds and scans the distant hills; and as he walks he watches for new things, or old things that may appear in a new light. This habit of expectancy always marks the strong man. It is a form of attraction — our own comes to us because we desire it; we find what we expect to find, and we receive what we ask for. All life is a prayer — strong natures pray most — and every earnest, sincere prayer is answered. Old John Burroughs' life is a prayer for beauty. He looks for beauty and good- ness, and lo ! these things are added unto him. — John Burroughs — A Man. Forms change but nothing dies. Every- thing is in circulation. Men as well as planets, have their orbits. Some have a wider swing than others, but just wait and they will come back. OT 'ELBERT HUBBARD Page 93 A horse! A horse! My kingdom for a horse!— Richard III. RIDE horseback because I prize my sleep, my digestion and my think-trap. That is to say, I ride in order that I may work. I wish to be a good transformer of divine energy. I want to add to the wealth and happiness of the world, and to make two grins grow where there was only a grouch before. To take care of myself, and then produce a surplus for the benefit of the world, is my ambition. "We are strong," says Emerson, "only as we ally ourselves with Nature." C I find that when I go in partnership with a good horse, I keep my nerves from getting outside of my clothes. I am better able to act sanely, serenely, and happily, dispose of difficulties and sur- mount obstacles. A horse helps you to "forget it." A horse has no troubles of his own. €1 He does not pour into your ear a sad tale of woe. I have ridden horseback almost daily for the last forty years. And I enjoy horseback riding today more than ever before. XHAVE never been sick a day in my life; and I have never lost a meal except through inability of access. C I have made fortunes for myself — and for other people. Also, I have lost for- tunes; but, thank Heaven, I have always had all the mazuma I needed, even if not all I wanted. The man who keeps his strength and goodcheer in this country will never be out of a job. And of work I have always had a plenty. eOD has certainly been good to me. I think I have had as much fun and as many laughs as any man in the wide world $+ s+ "I know what pleasure is, for I have done good work," said Robert Louis Steven- son, the well -beloved. One of the principal reasons why I have been able to do good work is because I have always kept on close, chummy terms with at least one good horse. C Alfred Russel Wallace says that civilization had its rise in the domesti- cation of animals; that where men dom- esticated the horse, the ox, the camel, the elephant, civilization thrived and man evolved ; but that in countries where man had nothing in the way of domestic animals, except a tame wolf — that is, the dog — there was no evolution. A man on horseback was pretty nearly invincible until the invention of gun- powder; and the first use of gunpowder was to scare horses. The idea of the explosion heaving a rock or an iron ball was a later idea. My opinion now is that if we are going to preserve our vigor, our courage, our enjoyment, we will have to be on good terms with Mother Earth and close up to Equus Caballus. ^HE two greatest men the world \*S has ever seen were both horsemen. Aristotle was the world's first school- master and the world's first scientist. He taught school out-of-doors, and all of his pupils were taught to ride horse- back 5^ &+ Aristotle was the tutor of Alexander the Great. He taught Alexander to ride the wild horse, Bucephalus, and Aristotle sat on the top rail of the corral and watched his pupil turn the trick. Aristotle wrote a book of a thousand pages on the horse. He said all there was to say on the subject, and no man can ever write at length about the horse without quoting Aristotle. ^|HE next man to write a book on V«/ the horse was Leonardo da Vinci. Leonardo was the most accomplished, graceful, gracious, efficient and versatile personality that the world has ever seen. C Leonardo was a horseman. And one of the big things that Leonardo did was to write a book on the horse. Aristotle wrote the first book, Leonardo the nest, and nearly two thousand years separate these men. No one has ever tackled the Page 94 THE WOTB BOO/C job of writing on the horse exhaustively since the days of Leonardo. Leonardo attributed much of his bub- bling, perennial joy in life to his close association with the horse. He was a horseback rider from childhood until his eighty-fourth year, when death, through accident, claimed him, and he went out with a smile and a wave of the hand, first intimating with broken breath that if there were no horses in Para- dise he did not care to go there. |^Y4E are lost children, and when alone Vi/ and the darkness begins to gather, we long for the close relationship of the brothers and sisters we knew in our childhood, and cry for the gentle arms that once rocked us to sleep. We are homesick amid this sad, mad rush for wealth and place and power. The calm of the country invites, and we fain would do with fewer things, and go back to simplicity and rest. When sympathy finds vent in vengeance and love takes the form of strife, who can say where it will end? OF communities without number have failed. It is the Something that binds people together and holds human hearts in leash «•» s^ The things that influence civilization are not its warriors, preachers or re- formers — progress comes through the struggle for bread and the effort to make a home s— &o We are changed through our act- ivities, and when you give a man a pleasurable job, put upon him responsibility, set him to work, he then, for the first time, gives bonds for his good be- havior and evolves the virtue that make for length of days $+ . r <<* C All creeds, held simply as intellec- tual beliefs, have small effect on the man, save as he works his belief up into his daily toil a»> XT is the belief now, among all think- ing men, that Moses, when he led the Children of Israel out of captivity, was not a religious fanatic, but a prag- matist, and a pragmatist is simply an opportunist. Moses did the thing he could do. He managed his people in the only way he could manage them. He did for them what was best; and the Mosaic Code is a sanitary code. It is a code for the Here and Now. It is a mode of liv- ing, and it is the sensible mode. The Judaic Religion was a commonsense religion. It has passed through periods of fanaticism, but again, at this writing, for the most part, it has emerged out into the clear sunlight of reason. Ra- tional Judaism is universal religion, and its cornerstone is commonsense. A retentive memory may be a good thing, but the ability to forget is the true token of greatness. Page 96 TB .BOO^C HEN you reach the Ozarks, you are in a land of glor- ious sunshine, where the air everywhere is flavored with the healing odor of the pines, kissed by the soft winds of the South, where the mocking bird sings you a welcome, and the robins, the blackbirds and the brown thrush have preceded you. These things come as a great and glad relief — a delightful change. Here the water comes hot out of Nature's labora- tory, bubbling cheerily up right out of the heart of the earth. No wonder that the Indians used to say that this is the dwelling place of the Great Spirit. And here they came for hundreds and thousands of years before the whites discovered the Ozarks, before a bath- house was built, before a building was erected «•► s+ They bathed in the waters of the bubbl- ing pools, and they were relieved of their disorders and diseases, and went away refreshed, rejuvenated, healed, breathing prayers of gratitude to the Great Spirit. And then the white man came, and see- ing the results obtained by the red brothers, he too utilized the healing waters *» s+ QDAM SMITH'S dictum that all wealth comes ( from labor applied to land is true, but it is not true that labor applied to land will necessarily produce wealth. Another factor is needed — the factor of intelligence, which im- plies purpose, system, order, intent — enterprise s+ s— The result of labor turns on the quality of superintendence. In the raising of fruits and flowers love is just as necessary as labor. No drunkard ever had success with flow- ers, and for him fruits will not ripen. C You can not fertilize land with whiskey, nor can you successfully irri- gate with strong drink and woman's tears s» $+■ Fruits and flowers are primal sex pro- ducts, and are best raised by men and women in partnership. Something for nothing is always paid for. C The cure for hoodlumism is manual training, and an industrial condition that will give the boy or girl work — con- genial work — a fair wage, and a share in the honors of making things. Salvation lies in the Froebel methods carried into manhood m> $+ IVE miles up the creek from East Aurora is the village of South Wales. Society there centers around a schoolhouse where the Presbyterians hold service each Sunday morning and the Methodists in the afternoon. South Wales has two stores, a blacksmith shop and a town-pump where you always water your horse and get a drink for luck. The first turning to the left after the four corners, where the pump stands, up on the hillside, second house on the right, lives a fine Philistine, beloved by all who can appreciate plain, hard, com- mon sense, honesty of purpose, and a dash of wit. This man was a forty-niner, but some way things with him never panned. His motto once was, "Pike's Peak or bust." He reached Pike's Peak, and managed to get back to East Aurora, busted. C. But some one loaned him money to buy a team and a few implements, and he bought a farm where boulders grew lush and lusty. There was no market then for boulders. When crops were good, things didn't bring any price, and when prices were high there was nothing to sell. However, the man and his wife managed to get a living, and send their boy and girl down to East Aurora to school — the boy going in the winter and the girl attending the spring and fall terms. And so the years passed, as years will. <^^UT there came an evil day when ^2* Deacon P. closed in on his mort- gage, and the occupants of the old farm found themselves just exactly where they were when they took the place twenty years before. Then it was that the Philistine and his family moved down to South Wales, OF ALBERT HUBBARD Page 97 first turning after you leave the town- pump, second house on the right. They raised bees, and as the mother was' now the business man, they got along first-rate — their income one year was three hundred and eighty dollars! I YESTERDAY I watered my saddle 2r mare, "Garnet," at the South Wales town-pump, and then took the first turning to the left. At the second house to the right an old man with white hair and a long white beard sat in a chair on the veranda. By his side, just below him, seated in the doorway, her hand in his, was an auburn-haired young woman, say thirty years of age. " Don't speak — don't speak!" called the old man in a loud voice, as I reined in. "Don't speak! I've bet Maud fifty cents that it is Colonel Little journeys; I know the one-two-three-four step of that horse — Oh! you can't fool me!" laughed the old man. The man and his daughter are both blind s+ *>+> I tied my horse, and went in. There were merry greetings, much asking after the folks, and urgent demands that I should put my horse in the barn and remain to dinner &+ $+ "Oh, but that Mozart was bad!" said Maud. "Why didn't you give the colored man a dollar and let him throw it after the first one? " " What's the Ashtabula Disaster got to do with Mozart?" demanded the old man in pretended wrath. "What business have you to know any- thing about literature, music or art?" I demanded in turn. " Why, you are nothing but a farmer!" "I used to be a farmer, but now I am a literary critic. I'm what you call a dilet- tante, for I even have some one read for me!" "Surely, Colonel, Papa is right — we are not only dilettantes, but aristocrats — why, we have a bank account!" said Maud. "Indeed," I answered. "Why, yes, you know Jack is getting along famously at his work. He is super- vising architect at San Francisco for a government building that will cost a million dollars. And then he built the Crocker Hotel, and when the Crocker Estate gave him a check for nine thou- sand dollars for his services, what do you think he did?" "Never could guess!" "Why, he sent us a New York draft for a thousand dollars — that's the way we got our bank account." The old man got up and I followed him into the house, where he groped his way to a bureau drawer and brought forth the book which he insisted I examine. €1 "How much is it to our credit?" he demanded $+ *^ " A thousand dollars," I answered. "What did I tell you!" was his proud answer *•» *•» XT wasn't the money so much, either; it was the consciousness that Jack was succeeding — Jack who had plowed and sowed and reaped and culti- vated stone bruises! Jack who had gone to the East Aurora "Academy" in winter and then taught school, and gone to the Boston Tech, and won a Foreign Travel Scholarship, and worked in McKim, Mead & White's (because they wanted a first-class man) and then had gone to San Francisco and was making a fortune — that is what made Jack's sister and Jack's father so proud and happy. Only one thing blurred their joy — Mother didn't live to know of Jack's success. Of course, she knew he would succeed, but she grew tired, so tired, and fell asleep and didn't awake, and that was four years ago. " Let us show you some photographs of Jack's buildings," said the old man. He arose and started for a little side bedroom, the spare room. Maud was going after the photographs, too, and they met in the door jamb and stuck there like humpty dumpty and Panta- loon. There were mutual apologies and finally the photographs were brought forth, the father leading the daughter and the daughter leading the father, and each cautioning the other to look out for the big rocking-chair. I took the photographs in my hand, and sightless eyes gazed into vacancy over Page 98 THE JVOTE SOO/C my head. I tried to look at the pictures, but could n't see them for the tears were running down my nose. Luckily no one saw me mopping. Why did I cry? Really I do not know — perhaps I cried because I am a fool, and think sometimes I have troubles, when there is no trouble and no calamity excepting to those who think trouble and recognize cal- amity &+ s+ I bade my dear friends good-bye out there on the little veranda. The summer breeze stole through the wistaria and kissed the flowing white locks of the old man, and car- essed the golden hair of the young woman, as they stood there hand in hand «» s^ I mounted my horse and rode away down the dusty road. I took the first turning to the right, and looked back as I passed the corner. C The father and daughter were still standing there, motionless. Their faces were raised, and they were look- ing out over me, completely over OAQUIN MILLER is dead. His body was burned on the funeral -pyre that he had made ready, and his ashes were scattered to the four winds. But the good in him abides. For him I had a great affection. For twenty- five years I wrote him every little while, anything that hap- ; ULTIVATE the intellect, and you shall have a mind that produces beautiful thoughts, worthy images, helpful ideas; that will serve as a solace in times of stress, and be to you a refuge 'gainst all the storms that blow. The cult- ured mind, as compared with the uncultured, is the difference be- tween a beautiful garden which produces vegetables, fruits or flowers, and a tract of land that is overgrown with weeds and brambles. d. To be a person of culture is to be at home under all conditions. Your mind is stored with mental images, and memory comes to keep you company, and guide you from nos- talgia and the sense of separateness to universality or oneness with the Divine. The country will be beau- tiful to you in any season, and so- ciety and solitude each will be wel- comed by you in turn. You are to reject nothing, despise nothing, knowing that everything belongs somewhere, and that it is needed to make up the great mosaic of life. pened to be in my mind — foolish lit- tle nothings, stor- ies about children, dogs, bears, cats — things I imagined, things that might have been so; and he in turn respond- ed in kind. Some of his letters I was able to read. C. He sent me pre- sents of books; bits for bridles; spurs; and if anybody gave him anything he did not want or had not the time to care for, he sent it to me by express collect. I joyed in the society of the man, perhaps for the reason that he was not on my hands, and that I did not have to endure his society for long s» $+ When he came to East Aurora, everybody took a holiday, and we me, looking clear to San Francisco, where Jack is s+ &+■ I thought of a little book that was in my sidepocket. I had been reading it that very morning. I took the volume out and read the title: WHERE LOVE IS, THERE IS GOD.— Where Love Is. There was one who thought himself above me, and he was above me until he had that thought. laughed and played and picnicked the livelong day. Then we built a bonfire and told ghost- stories until midnight. Whenever I was in San Francisco, which has been about once a year for the last two decades, I made a pious pilgrim- age to " The Hights." And usually I waited to see the sun go down and sink a golden ball through the Golden Gate — with the permission of OT 'ELBERT HUBBARD Page 99 Joaquin. His estate of several hundred acres at the top of the mountain was purchased about thirty years ago, out of the royalty received on The Danites. The site overlooked the city of Oakland, San Francisco, the Bay, and gave a panoramic view of the Golden Gate and the blue Pacific beyond. He spell- ed it " Hights " be- cause a visitor once called it " The He-ights," and anyway Joaquin didn't do any- thing as others did. H It was a tum- bled mass of rocks, trees, vines, wild flowers, with here and there a great giant redwood. For agricultural purposes it would have bankrupted anybody who own- ed it. Joaquin Mil- ler bought the land for purposes pictur- esque and poetic. No one else wanted it. To reach it you had to climb up a winding road, a distance of about four miles from the turnpike below, where eventually the street-car came and stop- ped. Civilization has gradually moved that way, until now the land has a tangible value, and if sold, it will certainly clear off the debts of the dead poet and leave a snug little sum for his heirs. ILLER got tired of the world at >M fifty. Perhaps the world was a little tired of him. And here he fled for sanct- uary. He had a little money, a few hun- dred dollars; but he made raids down into the lowlands, and gave lectures and readings for which he received from fifty to a hundred dollars per evening. Like Thoreau, he loved solitude — when he was able to escape it, any time. C He occasionally got twenty-five dol- lars for a poem. And all the money he made he invested in lumber, which was OU are not to draw close about you the skirts of intolerance, nor look with dis- dain on those less fortunate; but always, and at all times, be able to place yourself, thru the gift of imagination, in the position of others. Thus do you evolve sympathy and pity, two sentiments with- out which a man is indeed but a mental mendicant. hauled up the hill by a weary route. He constructed a dozen little houses about as big as drygoods-boxes some with cupolas, curious little verandahs, strange observatories s^ *•» Any visitor who came this way was given a house to live in, and told to remain as long as he wished and go away when he wanted. His con- versation was en- tertaining,! illum- inating, surpris- ing, witty, pro- found, contradic- tory. He had a way of abusing his friends when they called. Before you could formulate a word of greeting, he unlimbered his vocabulary $+■ He told of your sins, your crimes, your misdemeanors, your faults, your foibles, your limit- ations. He knew where you had been, what you had done, and his frankness might have been positively shocking were it not for the fact that he carried it over the ridge until you laughed and everybody screamed for joy. On the gateway where you entered " The Hights" there was a sign: " No admit- tance; keep agoing. Better view higher up." This did not mean, however, that you were not welcome. Miller expressed things by contraries. His heart was friendly, tender, sympathetic. He was a poseur, but he posed so long that the pose was natural. He wore long hair that fell to his shoulders. His beard came to his waist. His dress-trousers were buckskin, and he wore high-top boots with flapping ears. When he went down town he often wore jangling spurs. He wore a leather vest, with solid-gold nuggets for buttons, brought from the Klondike. His necktie was red, the symbol of anarchy, and in it nestled a thousand-dollar diamond-pin. Page 100 THB WOTB BOO/C * — tfOAQUIN had no respect for law or ^r for society — that is, if you believed his conversation. But the fact is that he was not a criminal in any sense. He only played in his mind at being a lawbreaker. + &* It is a cold, clear night of stars. There is no moon. The sea is smooth as a Summer pond. The great tower- ing iceberg that loomed above the topmost mast has done its work, gone on, disap- peared, piloted by its partners, the darkness and the night $+■ s— " There was no iceberg — you only imagined it," a man declares. " Go back to bed — there is no danger — this ship can not sink any- way!" says the Managing Director oi the Company s+ s* In a lull of the screaming siren, a hoarse voice is heard calling through a megaphone from the bridge — " Man the lifeboats! Women and children first!! " C " It sounds just like a play," says Henry Harris to Major Butt. Stewards and waiters are giving out life-preservers and showing passengers how to put them on. There is laughter — a little hysteric. " I want my clothes made to order," a woman protests. " An outrageous fit! Give me a man's size!" The order of the Captain on the bridge is repeated by other officers — " Man the lifeboats! Women and children first!! " OF 'ELHERT HUBBARD Page 103 C " It's a boat-drill— that 's all!" j» "A precautionary measure — we'll be going ahead soon," says George Widener to his wife, in reassuring tones as he holds her hand. Women are loath to get into the boats. Officers not over gently, seize them, and half-lift and push them in. Children cry- ing, and some half-asleep, are passed over into the boats. Mother-arms reach out and take the little ones. Parentage and ownership are lost sight of. Some boats are only half-filled, so slow are the women to believe that rescue is necessary s+> s^ The boats are lowered, awkwardly, for there has never been a boat-drill, and assignments are being made haphazard. C A sudden little tilt of the deck hastens the proceeding. The bows of the ship are settling — there is a very perceptible list to starboard. An Englishman tired and blase, comes out of the smoking-room, having just ceased a card-game. He very deliber- ately approaches an officer who is loading women and children into a lifeboat *» am* The globe-trotting Briton is filling his pipe. "I si, orficer, you know; what seems to be the matter with this bloom- in' craft, you know?" "Fool," roars the officer, "the ship is sinking!" *•» &*> "Well," says the Englishman, as he strikes a match on the rail, "Well, you know, if she is sinking, just let 'er down a little easy, you know." John Jacob Astor half forces his wife into the boat. She submits, but much against her will. He climbs over and takes a seat beside her in the lifeboat. It is a ruse to get her in — he kisses her tenderly — stands up, steps lightly out and gives his place to a woman. "Lower away!" calls the officer. "Wait — here is a boy — his mother is in there!" s«* a«» "Lower away!" calls the officer — "there is no more room." Colonel Astor steps back. George Wid- ener tosses him a woman's hat, picked up from the deck. Colonel Astor jams the hat on the boy's head, takes the lad up in his arms, runs to the rail and calls, "You won't leave this little girl, will you? " s* $+■ "Drop her into the boat," shouts the officer. The child drops into friendly hands as the boat is lowered. Astor turns to Widener and laughingly says, "Well, we put one over on 'em that time." s«m £•» " I '11 meet you in New York," calls Colonel Astor to his wife as the boat pulls off. He lights a cigarette and passes the silver case and a match-box along to the other men. A man runs back to his cabin to get a box of money and jewels. The box is worth three hundred thousand dollars. The man changes his mind and gets three oranges, and gives one orange each to three children as they are lifted into safety $+> $+> As a lifeboat is being lowered, Mr. and Mrs. Isador Straus come running with arms full of blankets, brought from their stateroom. They throw the bedding to the people in the boat. "Help that woman in!" shouts an officer. Two sailors seize Mrs. Straus. She struggles, frees herself, and proudly says, "Not I — I will not leave my husband." Mr. Straus insists, quietly and gently, that she shall go. He will follow later. But Mrs. Straus is firm. "All these years we have traveled together, and shall we part now? No, our fate is one." She smiles a quiet smile, and pushes aside the hand of Major Butt, who has ordered the sailors to leave her alone. "We will help you — Mr. Straus and I — come! It is the law of the sea — women and children first — come!" said Major Butt a*, a+> " No, Major; you do not understand. I remain with my husband — we are one, no matter what comes — you do not understand!" "See," she cried, as if to change the subject, "there is a woman getting in the lifeboat with her baby; she has no wraps!" Mrs. Straus tears off her fur-lined robe and places it tenderly around the woman and the innocently sleeping babe. Page 104 s+ OE 'ELBERT HUBBARD Page 109 3JN/2AN seeks happiness: all men %\J seek happiness. There is no ; other goal or intent in life, J/*] and whether men seek it »3 through license or asceti- cism, through selfishness or sacrifice, it is the one eternal quest. There is no other aim in life for any man or any woman than this — happiness. Even the suicide seeks happiness, his act slips the cable of existence, being always an attempt to flee from misery, which is the opposite pole from happi- ness $+■ *•» In man's search for happiness his per- ceptions pass through three separate and distinct forms of reason. The first and lowest form is rather a condition of un- reason than reason. The man does not yet comprehend that life is a sequence, that this happens today because that happened yesterday — that effect follows cause. He seeks happiness, and he wants it now. He knows nothing of the plea- sures of anticipation, the beauty of patience, the splendid reward for self- control *•» «•» The second stage is the period of virtue. The man has caught glimpses into the law of consequences. He knows that headache follows debauch, that satiety follows license, that notes come due, and that there is a difference between right and wrong. That is, in fact, his distinguishing fea- ture — he knows right from wrong. He thinks much on this subject, he talks about it, writes about it, preaches about it — right and wrong. He separates this from that, eschews evil and cleaves to that which is good : his life is given up to separating good from bad, and all that which he thinks is good he desires to appropriate, and what he thinks is bad he discards. If he has the power he passes laws for- bidding under ' severe penalties this, that and the other. He sees that certain things are " sins " and so he would stamp them out. He knows what is best (or he thinks he does), and for the good of men he would restrain them, and compel them to follow in the straight and nar- row path. Such were the Puritans, the Huguenots, the early Methodists and all that excellent class that exists now and have always existed, known as Primi- tive Christians. A man in this second stage lives a life of struggle — he wrestles with the spirit for a blessing, he struggles with the world of wrong, and he tussles with the demon within. He believes that his own nature is rooted in evil, and to eradicate this devil within is the chief thought of his life. His energies are given over, in great degree, to " resisting temptation." He is an abstainer, and to abstain from certain things he thinks constitutes " virtue." His life is largely negative, not positive; and to suppress and repress he believes is the duty of every one. In fact, the idea of " duty " is forever strong upon him. €1 The first stage does not distinguish between right and wrong. The distinguishing feature of the second stage is, it separates right from wrong. C. The third stage resembles the first to the uninitiated, for it does not seek to separate right from wrong. It recognizes that at the base of evil lies good; and that right and wrong are relative terms and easily shift places. It believes more in the goodness of bad people than the badness of good people. It sees that sin is misdirected energy, and also that often through sin do men reach the light, and it recognizes that that which teaches can not be wholly bad. Of course, these three stages that I have outlined are to a degree arbitrary class- ifications, for they all overlap more or less, and a man may be in one stage one day and in another the next. Yet true types of stages number one and number two exist on every hand, and can easily be recalled by all observing men. Stage number three is not so sharply defined; men in this class are often unknown to those nearest them, and to the uninitia- ted they are sometimes pigeonholed with class one — they are branded " infidels." But you need not be disturbed by this, for if you have read history you know that the " infidel " has often been a person with faith plus. He is ahead of his fellows, when they are quite sure he is behind. Page 110 cTHE WOTB BOOK, The true type of man in stage three be- lieves in all religions and in all gods. He sympathizes with every sect, but belongs to none. He recognizes that every religion is a reaching out for help, a prayer for light, and that a sect is merely a point of view. He recognizes that there is good in all, and that a man's " god " is the highest concept of what he would like to be — his god is himself at his best, and the devil is himself at his worst $+ s>+ Yet the wise man does not cavil at the multiplicity of beliefs and strife of sects. For him- self he would much prefer a religion that would unite men, not divide them. Yet he perceives that denominations repre- sent stages of development in the onward and upward spiral of existence. There is much clay in their formation, and all are in a seething state of unrest; but each is doing its work in ministering to a certain type of mind. Birds moult their feathers because they are growing better fea- thers; and so in time will these same " orthodox " believers gladly moult the opinions for which they once stood ready to fight $+ s+ The wise man not only believes in all religions, but in all men — good, bad, ignorant, learned, the weak, the strong. He recognizes that night is as necessary as day; that all seasons are good; and that all weather is beautiful. The fierce blowing wind purifies the air, just as running water purifies itself. The winter is a preparation for summer. Each and every thing is a part of the great whole. We are brother to the bird, the animal, the tree and the flower. Life is everywhere — even in the rocks — " a square foot of sod contains at least two hundred separate forms of existence, ' ' said Grant Allen. Life is everywhere, and it is all one life, and we are particles of it. And this life is good. Of all human reason none is more valua- ble than that higher understanding which comprehends that in nature no INIMIZE friction and create harmony. You can get friction for noth- ing, but harmony costs cour- tesy and self-control. mistakes are made; and that all the seem- ing errors of men — so-called " sins" — are stepping stones that can be used to reach a higher good. Every truth is a paradox, and every strong man supplies the argument for his own undoing; each truth is only a half truth — and the state- ment of truth always involves a contra- diction. Wise men realize these things and so they cease to quibble . They know you can explain nothing to any one — if the man does not already know it, your anxious efforts to make him see will all be futile. Every man does what he does because he, at the moment, thinks it is the best thing for him to do. He believes he makes a choice, but the truth is, his nature suc- cumbs to the strongest attraction ; and he is as much under the dominion of natural laws as if he were pure oxygen or nitro- gen. Schopenhauer once said if you saw a stone rolling down hill and you would stop it and ask it why it rolled down hill, if it had conscious life, it would undoubt- edly answer, " I roll down hill because I choose to." Any man of certain temperament, who has had certain experiences, and is pos- sessed of certain qualities, will always do a certain thing under certain conditions. And if you can find another man like him, he will also do exactly the same thing as the first under like conditions. d Knowing these things, the man of wisdom does not blame. He may pity, but he does not attempt to punish, for he knows that the law of consequences sees that exact justice is done and he never makes the mistake of supposing that he is divinely appointed to act the part of a section of the day of judgment. He will influence if he can — he will reform, edu- cate and lead out, but he will not try to repress nor chastise. His life will be one long pardon, one in- exhaustible pity; one infinite love and therefore, one infinite strength. Anchorage is what most people pray for, OF *ELBERT HUBBARD Page HI when what we really need is God's great open sea. The command, " Sail on, and on, and on, and on!" comes only to those who are in stage three, or the stage of enlightenment. It is almost too much to expect that the period of insight and perfect poise should be more than transient. Yet it does exist, and there is no bad, with an impassable gulf between, was a good thing. Yet the man to whom is attributed this parable did not believe in extrication, for his life was a living protest against it. He deliberately asso- ciated with so-called bad people, and surely had more love for the sinner than he had for the so-called righteous s+ s+ The law of con- more. reason why it should not in time become a habit of life. Most free souls who have reached this state of " cos- mic consciousn- ess," will testify that insight came first as a thrill, and the periods then gradually extended as mastery became complete. It was a matter of growth — an evolution. Yet growth never proceeds at aneven, steady pace, either in the realm of spirit or matter. There are bursts and bounds — throes and throbs — and then times of seeming inaction. But this inac- tion is only a gathering together of forces for the coming leap — the fallow years are just as natural, just as necessary as the years of plenty. " Who shall relieve me of the body of this death? cried the prophet. He had in mind the ancient custom of punishing the mur- derer by chaining him to the dead body of his victim. Wherever the man went he had to drag the putrefying corpse — he could not disentangle himself from the result of his evil act. No more horrible punishment could possibly be devised; but Nature has a plan of retribution that is very much akin to it. What more terrible than this: The evil thing you do shall at once become an integral part of what you are. You can not escape it — no concealment is possible, you are what you are on account of what you have done. The man who imagined that scene of the " Final Judgment" where the right- eous file into paradise and the wicked are tumbled into perdition, had a certain conception of life. And this conception was that separation of good people from T is a great man who, when he finds he has come out at the little end of the horn, simply appropriates the horn and blows it for ever- another sequences works both ways ; by asso- ciating with the sinner and recog- nizing the good in him you unconsci- ously recognize the good in yourself. The love you give away is the only love you keep — by you benefit your- benefiting self 5^ $+ The thought of getting safely out of the world has no part in the life of the en- lightened man — to live fully while he is here is his problem — one world at a time is enough for him. He believes that that which is good here is good in every star, and the Power that is caring for him here will not forsake him there. — Man's Search for Happiness. HE public school is life; the private school is a preparation for life. Just take this matter home to yourself: You are a banker, merchant or railroad manager : you need a young man to help you in your business; two boys apply, seemingly of equal intelligence. One boy has been educated in the public schools, the other is fresh from a boarding acad- emy — now which boy do you choose? I '11 tell you — you '11 take the public school boy without a second thought, for the reason that you consider he probably knows the world of work, business and things much better than the other. You want a helper who can go after things and bring them, and you assume that the private school boy has been cared for and protected while the other boy has had to care for himself. A creed is an ossified metaphor. Page 112 TUB JVOTE BOOKi ^*HE other day a lady asked me this ^^ question: "What is your best book?" And I was going to say, The Essay on Silence, but the earnestness expressed in the lady's eyes indicated that persi- flage was tabu, and so I answered truth- fully, " The best piece of writing I ever produced is a little booklet entitled, How I Found My Brother. OHE Reformers tell us that this country needs this, that and the other, to save it from dire dissolution. C These things are true, or not, as the case may be, but to my mind the one vital thing needed in America is an in- crease in the 'Gene Field Letter. We are suffering from epistolary elephantiasis. d Every college should have a 'Gene Field Chair. Very few folks know how to write a letter, what to say or when to stop $+ ;+■ A 'Gene Field Letter always contains an element of joy. Next, it bears a message of wisdom. C Third, it has a jigger of wit that gives the wisdom flavor. Fourth, it closes when it is done, and there is no postscript. C A 'Gene Field Letter breathes kind- ness, appreciation, friendship, love, truth. The owner clings to it, shows it to friends, preserves it. If you own an original, you '11 not part with it any more than you would sell your mother's portrait. 'Gene Field may not have been a great man, but he had a great heart. He knew the secret of friendship. To live so you will love and be loved is a fine art. Field was a friend. Now let the world learn at his feet and follow his example. The age demands it. Sensible people do not go around putting everything straight. Things will not stay put, any- way, unless it is in their nature to do so. 'Gene Field never called you down. He always called you up — up out of the mire of selfishness and despondency, up into the sunlight. KNOWLEDGE is the distilled essence of our intuitions, corroborated by experience *^ s— QEVER write a grouchy letter — telephone. The grouchy word pass- es, and if you write in the mood it is fixed, and only the charming should be perpetuated s+ $+■ Of all living men no writer's letters are so valuable as those of James Whitcomb Riley. Jim may say foolish things, but he never writes them. Riley's letters are like bunches of violets with the morning dew upon them. Jim caught the idea from 'Gene *^ **■ As a relief to pent-up emotions, the writer of a nasty letter has its use and purpose. So, if you must, then write it, fold it up, put it in the envelope, direct it in a bold hand, and mark it Personal. . Next, stamp the envelope, placing the stamp upside down in the left-hand corner of the envelope. Then tear the whole thing into bits and throw them into the wastebasket. ^^HE chief value of life-insurance ^^ seems to be that it gives the man insured an increased capacity for meet- ing the natural and inevitable trials, difficulties and obstacles of lift. We fight the cussedness of inanimate things, the stupidity and inapprecia- tion of the public — also, we fight our own limitations. But to meet these things with faith and fortitude and know in advance that you are victor — this is to live $+■ to* That is the big thing at last — to live! C And all that which helps us to live is good s+ *+■ The man who lives rightly will die grace- fully when his times comes. And he '11 not die a hundred deaths be- fore *^ »+■ >| so» I write advertisements for rest and re- creation. But I only write about the things I know have merit plus. If your heart is in a theme, when you write about it, the product is easy to read, instructive and amusing. These publicity articles, I frankly head, " An Advertisement." s*» s— Thus at the start, I disarm disappoint- ments and make peace with prejudice. Some of these advertisements are read- able. A few are read from the first word to the last, and some of them impress good people and great, with the truth, beauty and desirability of the thing advertised. XLOOK for a day when education will be like the landscape, free for all. Beauty and truth should be free to every one who has the capacity to absorb. The private school, the private library, the private art gallery, the ex- clusive college, have got to go. We want no excellence that is not for all. My brother must have all that I have — for my brother is myself and I am here. There must be no educated class, no superior class — every man must feel that he is superior to taking and enjoy- ing a thing from which others by birth or ill-fortune are debarred. A good man in an exclusive heaven would be in hell. As long as other men are in prison, I, too, am in bonds. But the world is getting better: go and visit your village school — any school — and compare it with the school you attended twenty-five years ago! There is beauty on the walls, cleanliness, order, fresh air, light and gentle consider- ation. Do not expect to find perfection — there is much work yet to do, but we are looking out towards the East! And I expect to see the day when all the great colleges of the land will be absorbed into the general public school system of America &•> $—■ We are looking toward the East. T is, of course, very necessary that ^•* when you are entrusted with a message you deliver it to the right person in the least possible time. The man, however, who entrusts an- other with a message has a dutyquite as much as the man who is given one. There are men who can never get mes- sages carried; and other men there be who inspire messengers with loyalty, fidelity and courage. It is a somewhat curious thing that the most able men are never good teachers. " The great teacher," says Emerson, " is not the man who supplies the most facts, but the one in whose presence we become different people." Too much individuality repels, over- awes, subdues. An overpowering person- Page 114 TUB WOTJS SOOJ5C ality is a willopus-wallopus, or a steam- roller that flattens anything and every- body in the vicinity. A great actor seldom surrounds himself with able actors. In fact, a great actor usually re- duces the whole company to a nullity. In his presence animation subsides, ambition declines, originality takes to the tall uncut, and initiative becomes apologetic. In the United States there are a few mer- chants who are dis- coverers of genius, but most are served by the mediocre, not to mention the timeserver, the hypocrite and the lickspittle. One great merchant in the United States lives in his- tory, not only be- cause he was a great merchant , but because he discov- ered to the world fully a half-dozen other great merchants. That is, he took young men, gave them an opportunity, and under his beneficent guiding influ- ence these country boys mentally bloom- ed and blossomed. When you expect a messenger to deliver a message it is well not to hamper him with too many instructions, nor scare him into innocuous desuetude by retail- ing the dangers that he will encounter, describing for him the punishment he will receive if he fails to " make good." C It is a great man who knows when and how to place reliance in another; to rele- gate and delegate and keep discipline out of sight. To let one line of figures at the bottom of the balance-sheet tell the tale — this is genius. Of course, if you repose confidence in the wrong man you will rue it, but genius turns on selection. Big men, nowadays, are big because they get others to do their work. Napoleon said, " I win my battles with my marshals." And then, when he was E become robust, only through exercise, and every faculty of the mind and every attribute of the soul grows strong, only as it is exercised &+■ *» So you had better exercise your highest and best only, else you may give strength to habits and inclinations that may master you, to your great disadvantage *» &+■ asked where he got his marshals, he said, " I make them out of mud!" What he meant was that he took obscure men and lifted them into positions of prominence by throwing responsibility on them. Note the loyalty and love of Bertrand, who followed his master to Saint Helena, giving up home, religion, family and all of his own pri- vate interests that he might serve his master — even re- fusing to leave his master when he was dead, but remain- ing at Saint Helena in order that his own dust might be buried in the grave of this man he loved. Any man who can inspire another with such love can not be obliterated by the scratch of a pen or the shrug of the shoulder a* «•» Napoleon certainly had personality; at the same time he did not use it to destroy the personality of others. Great is the man — supremely great — who does not bestride the narrow world like a colossus and cause other men to run and peep about under his huge legs to find themselves dishonorable graves. C The world is big enough for all of us, and a very good slogan is, " Make room! Make room!" And if you are bound to give an order, let it be this: " Open up that gangway! " When President McKinley gave that message to Rowan, he trusted Rowan to carry it. There were no instructions, no threats, no implied doubts, no in- junctions. Rowan asked no questions; neither did McKinley. The big man is not the man who wants to live not only his own life but the life of others, but he is great who reposes faith in others, and thus brings out the best there is in them, that which was often before unguessed. — The Other Side. Q^ TBLBBRT HUBBARD Page 115 AM going to content myself here with the mention of one thing, which so far as I know has never been mentioned in print: the danger to society of exclusive friendsips between man and man, and woman and woman. No two persons of the same sex can com- plement each other. 41 We should either have a good many acquaintances or else none at all. C When two men begin to " tell each other everything," they are hiking for senility $* s* There must be a bit of well-defined reserve s+ s— In matter — solid steel, for instance — the^ molecules never touch. They never surrender their individuality. C We are all mol- cules of Divinity, and our personality should not be aban- doned. Be your- self; let no man be necessary to you; your friend will think more of you if you keep him at a little distance. Friendship, like credit, is highest where it is not used. I can understand how a strong man can have a great and abiding affection for a thousand other men, and call them all by name, but how he can regard any one of these men much higher and closer to him than another, and preserve his men- tal balance, I do not know. Let a man come close enough and he '11 clutch you like a drowning person, and down you both go. In close and exclusive friendships men partake of others' weak- nesses s* $+■ Enthusiasm is the great hill climber. tre, RE you in the tread- mill? Well, the only way you can get out is by evolving mastership. We are controlled by our habits. At first we manage them, but later they manage us. Habits young are like lion cubs — so fluffy and funny! Have a care what kind of habits you are evolving — soon you will be in their power, and they may eat you up. It is habit that chains us to the treadmill and makes us sub- ject to the will of others. And it is habit that gives master- ship—of yourself and others. often hear of the beauties of old age, but the only old age that is beautiful is the one the man has been long preparing for by living a beautiful life. Every one of us is right now pre- paring for old age. There may be a substitute somewhere in the world for Good Nature, but I do not know where it can be found. The secret of sal- vation is this: Keep sweet, be use- ful, and keep busy. OO not lean on any one, and let no one lean on you 5^ The ideal society will be made up of ideal individuals. Be a man and be a friend to everybody. When the Master admonished His disciples to love their enemies, He had in mind the truth that an ex- clusive love is a mistake — love dies when it is mono- polized — it grows by giving. Love, lim., is an error. CI, Your enemy is one who mis- understands you — why should you not rise above the fog and see his error and respect him for the good qualities you find in him? fTlE want the competent man. Self- ^*s reliance, patience, good cheer — the ability to be useful — these are the things we are working for in the public schools of America. And we are all working for them — the man or woman in a commun- ity who does not take a pride and interest in his public school has a very small and insignificant soul. And this general inter- est of the best minds token a continual betterment — we are going somewhere. Page 116 THE WOTB BOO/C f r^ax^y AM the tireless servant of man. 41 To the intelligent merchant Kj\ or manufacturer — the man \7fti who prizes economy, efficien- v^ln^iy cy, sanity, sanitation and safety — I am a necessity. No animal that lives has strength and endurance such as I possess. Congested highways cried aloud for me, that the channels of commerce might be cleared, delays to distribution destroyed — and the quicker enjoyment of life's luxuries might be yours. Then Inventive Genii waved a wand, and I CAME! I — WHO am more powerful than fifty horses — swifter than flesh and blood — tireless and sleepless; I — who eat little and drink seldom — who feel not the lash of the driver and fear neither heat nor cold; I — who ask no mercy — expect no kind- ness — to whom day and night are as one; — born full grown and full strength, as Minerva leaped from the brain of Jove, full armed; I — whom age does not weaken nor ill- ness harm; I — who lengthen the reach of the mer- chant's arms a thousandfold, and daily help him win the battles of life; — bring from the fields and marts of plenty the overplus that feeds the rest of the world ; — to the factories the food from the field — to the stores the cloth from the looms — from the press the news of the world; — to your home what you wear, eat or drink — the music you play, the books you read; — to the trains the passengers who ride and the goods whose shipment is the commercial life of a community ; — to you the wealth that comes from bridging space bring I, compressing time, saving money, eliminating uncertainty. €\, Various imitators have I, but no com- petitors $+ s+ The brains of a thousand inventors have seethed, dreamed, contrived, thought, so as to bring me up to my present form. C I render useless the Society for the Prevention of Cruelty to Animals; C I represent a maximum of carrying power with a minimum of cost — C I symbol safety, surety, sanity, sani- tation; I carry the White Man's Burden! «U AM THE MOTOR TRUCK. — The Motor Truck. OST certainly not all Socialists are >M shirks, but many shirks are Social- ists. I have hired dozens of them, and when they agree to work eight hours they cross their fingers. They know little of obligation and nothing of responsibil- ity. They regard their employer as their enemy. They do not know that a great industrial institution is a matter of con- servation, eternal vigilance and sleep- less persistency. This talk about bloated bond-holders and millionaires indulging in champagne suppers and exceeding the speed is Number Six tommyrot. Your captain of industry works sixteen hours a day, often sweats blood to make up a pay-roll, drinks tea and is satisfied with a baked apple and one egg on toast. C He is the man at the helm — chained to Ixion's wheel — and his business is like unto that of Jim Bludsoe, " to hold her nose to the bank, till every galoot is ashore." He is the one man who cannot take off his apron, and throw down his tools. Only a free man can do that. Your so-called capitalist has to stay, face the deficit and bear the disgrace of defeat, if defeat it be, and often is. :-* s» OUR hope now lies in business men and women. It is the businessman — the economist — who constructs houses, builds railroads and irrigates the waste places. And the farmer of today is a businessman — he is no longer a serf. Of all men, he is an econ- omist. You can get along without lawyers, but the farmer is a necessity. We all lean on the farmer — and sometimes heavily. C Dreadnaughts add nothing to your wheat crop. They take from the ranks of production some of our brightest, strong- est and best young men, and make of them consumers, not producers. The work of the soldier, the lawyer, the doc- tor, is all palliative, not creative or con- structive. And it all has to be paid for by the men who dig it out of the ground. OF ALBERT HUBBARD Page 117 PILEPSY is a very ancient disorder. It was known in the time of Hippocrates as the " Sacred Disease," because the priests had it — victims we would say of trances or religious frenzy. In Rome it was frequent. We are told of a man who came to Christ saying, " Lord have mercy on my son, for he is a lunatic and sore vexed; for often he falleth in- to the fire, and oft into the water, and I have brought him unto thy disciples and they could not cure him." The seizure or spasm of epilepsy is a remedial en- deavor on the part of Nature to throw off a poison in the system. The primal cause of the imme- diate explosion is hidden in the secret recesses of infinity — no microscope can find it. But there is always an immediate cause — a pushing of the button — the current goes off with a bang — the vital fluids are short circuited, and the burn- ing out of the fuse saves the patient's life s+ ot> But the tendency is always toward dementia, for the wear and tear on the machinery that races, when the governor is on a strike, is terrific. Epileptics are, almost without exception, gluttons. Here epilepsy and apoplexy are twins. Gourmands sleep too much, and at the wrong time. Bolt your food and you are beckoning for the barrel- stave of Nemesis. Fear, hate, worry, alcoholism, and all psychic trolley-rides that exceed the speed limit, make for epilepsy $+■ s& Whether epilepsy is hereditary or not is a question, but the tendency toward it surely is. Epileptics should not marry. For a healthy person to mate with an epileptic is a sin. For two epileptics to mate should be a crime — it is to cross chaos with a blizzard s* ?■+■ Possibly, if we could see the cells of the brain, we would find the secret of epilepsy in a lesion. But as it is, to treat a brain-storm with ether, bromides, calabar bean, nitroglycerine, chloroform, arsenic, and continued narcosis with opium, are all futile. The relief is bought with a price. For the time you may para- lyze the patient, OO much emphasis is no emphasis — raise your voice too loud and no one hears you. Hit too hard and you excite sympathy for your victim. Draw your indictment too sweeping and it becomes suspicious &— s» but quiet is not cure. The cause is faulty elimination and the return of the norm must be by the turnpike of God — sunshine, work, equanimity, moderation s«* a«* eVERY sani- tarium, every hotel, every public institution — every family, I was going to say — has two lives : the placid, moving life that the public knows, and the throbbing, pulsing life of plot and counterplot — the life that goes on beneath the surface. It is the same with the human body: how bright and calm the eye, how smooth and soft the skin, how warm and beautiful this rose mesh of flesh! But beneath there is a seething struggle between the forces of life and the forces of disintegration — and eventually nothing succeeds but failure. ^^ &+■ $+■ KO cultivate concentration, practise ^^ relaxation. Lie down on the floor for three minutes on your back, breathe deeply, lie still, and turn your mind in — think of nothing. To concentrate on your work, you must enjoy your work. And to enjoy your work, you must drop it at certain hours. He lasts longest, and soars highest, who cultivates the habit of just being a boy for an hour a day. Take a vacation every day, if you want to do good work. I think that in Literature the man who wins in the future can not afford to be diffuse or profound. He will be suggest- ive, and the reader must have the privi- lege of being learned and profound. Page 118 THE JVOTE BOO/C HOSE who are given to the luxuries of the table are pre- paring for the pleasures ot the operator's table. The average length of life would be increased immensely if we would just begin to " Know Thyself." €[ As it is now, we depend on the doctors to cure us if we are sick, and if worst comes to worst, we are fully prepared to go to the hospital and have the surgeon remove the inflamed organ. Would n't it be better to so live that no inflamma- tion would follow? Disease comes only to those who have been preparing for it. Disease is a se- quence postponed by Nature as long as she can, and then, discouraged, she says, " Let 'er go — back to the Mass!" Begin- ners on the bicycle run into the object they seek to avoid. The doctor and the hospital are in our minds: we think dis- ease, not happiness and health. Health is within our reach — it costs nothing — only the effort which soon grows into a pleasurable habit. Ask any doctor of any school if I am not right! C Why not acquire the Health Habit? C Here is the formula: First, deep breathing in the open air with your mouth closed. Second, moderation in eating — simple dishes — fletcherize. Third, exercise at least an hour in the open each day, walking, working in the garden, playing with the children. Fourth, sleep eight hours in a thoroughly ventilated room. Fifth, don't bother to forgive your enemies — just forget them. Sixth, keep busy — it is a beautiful world, and we must and will and can leave it more beautiful than we found it. 6MERSON says, "A great institu- tion is the lengthened shadow of one man." $+ *•► That is, one man's spirit runs through and pervades every successful institu- tion. He keys the symphony. Is the store a jumble of rush, push, grab, graft and disorder? That is the soul of the manager you see. He is not big enough to make an atmosphere. CONTINUALLY there comes to every thinking man a Voice which says, " Arise and get thee hence, for this is not thy rest." All through life are these way stations where man says, " There, now I've found it; here will I build three tabernacles." But soon he hears the Voice, and it is ever on, and on, and on. He came into life without his choice and is being hurried out of it against his will, and over the evening of his dream steals the final conclusion that he has been used by a Power, not him- self, for unseen ends. But the novelists, and politicians, and economists, and poets are continually telling us that man's trouble comes from this or that, and then they name their specialty. They are like catarrh doctors who treat every patient, no matter what the ailment, by nasal douche. Marriage is only a way station. Trains may stop two minutes or twenty minutes for lunch. The place may be an ugly little crossroads, or it may be a beautiful village s+ s+ Possibly it's the end of a division, but egad, dearie, it's not the end of the journey! s+ s>+ Very young people think it is, but they find their mistake. It's a nice place, very often, but not the place they thought it was. They bought one thing and when they got home found something else in the package, and Nature won't change it *► *» But woman should n't be blamed for that — that's God's fault, not hers. ^< HERE is a disease known as factory V./ melancholia. If there is a depres- sion of spirit in the front office it goes out through the foreman, the superin- tendent, and reaches everybody in the employ of the institution. Even the horses that deliver the goods to the rail- road station will catch it. They will moderate their pace, and no longer will they frolic in glee. The brass on their harness is not receiving attention. The ivory rings are being lost. Indifference is showing itself in every department. Everybody is saying, " What's the use!" Of *ELBERT HUBBARD Page 119 HEN a guinea sees a hawk or any big bird flying around, he gives the alarm and all the fowls but the guineas scoot for cover. The guinea just flies up on the gate and shoots forth a torrent of Billingsgate de- fiance. No bird that wears feathers has a vocabulary equal to the guinea — it is so profane that it is unprintable. Epi- thet, ridicule, sar- casm and cussword are sent forth in rapid fire. When a guinea is a little excited you can hear him a mile. As before intimat- ed, it is Mr. Guinea himselt who makes most of the noise, but his wife is a good imitator, and she always echoes the sentiments of her liege — political, social, religious. On the subject of hawks, weasels, skunks and strange cats, old Mr. and Mrs. Guinea are non-essentials they and exhibit these Pup stipulates all the facts concerning his lineal descent to be as stated, and hikes .'*©► $•» NY man who plots anothers' undo- ing is digging his own grave. Every politician who voices innuendoes, and hints of base wrong about a rival, is blackening his Q 1 HE individual busy at work, at work he likes, is safe. This way sanity, health and hap- piness lie s«» $+ Through the proper exercise of the three H's — Head, Hand, Heart — are we educated. And to be educated is to live, for education means develop- ment, unfoldment. There is only one thing worth praying for, and that is to be in the line of evolution — growth. There is no happiness elsewhere, save in the consciousness that we are tunneling toward the light, slowly but surely. To know this is to live. We are all Sons of God, and it doth not yet appear what we shall be. Our Windows are open toward the East ! own character. For a time he may seem to succeed, but the end is sure — it is defeat and death. All those plotters of the French Re- volution who work- ed the guillotine in double shifts were at last drag- ged to the scaffold, and pushed under the knife. The hate we sow finds lodgment in our hearts, and the crop is nettles that Fate unrelentingly demands we gather. Who lives by the hammer shall per- ish by the hammer. absolutely one. On occasionally differ differences as to what constitutes wit by many interest- ing little physical-culture exhibitions. In other words, they fight. But with guineas a foreign disturbance always makes peace at home s+ s* The guinea has surpassed man in this — he has abolished fear. He sounds warn- ing notes, but as for himself, he resembles Fuzzy-Wuzzy, his former owner, and does n't give a damn. Mr. Guinea is boss of the barnyard. Even a game-bird considers discretion the better part of valor. A guinea will tackle an English bulldog. If the dog knew his power he might win, or at least get a slice of the gate-receipts, but when a guinea begins to say things at a bulldog any other dog for that matter — Mr. If you work in a department-store, a bank, a railroad- office, a factory, I beg of you, on your life, do not knock. Speak ill of no one, andlisten to no idle tales. Whether the bitter things told are true or not, has no bearing on the issue. To repeat an unkind truth is just as bad as to invent a lie. If some one has spoken ill of me, do not be so foolish as to hope to curry favor by telling me of it. The " housecleaning" that occurs in the offices of companies and corporations, every little while, comes as a necessity. In a small establishment the head of the house can usually pooh-pooh the bicker- ing out of the window; but in large con- cerns where many men are troubled with lint on the lungs, and everybody seems to have forgottenhis work, just to "chew," then self-protection prompts the manager to clean house. It is the only thing he can do to preserve the life of the concern. Page 120 A full-grown Jew might put up a good company bluff, but a child is no hypo- crite; and mark you this, the child gets its cue for manners and behavior from its parents. If the mother has little patience the child is a little worse, and if the father is a boor in his home his boys are hoodlums. Jewish children respect their parents and grandparents. I do not believe that you can teach a child under fourteen anything by admon- ition; you do teach him, however, most emphatically, by example. If you scold a child you only add to his vocabulary, and he visits on doll or playfellow your language and manner. The Jew may hang on to a dollar when dealing with the Enemy, but he does not dole out pittances to his wife, alternately Or TELBERT HUBBARD Page 123 humor and cuff his children, nor request, by his manner, that elderly people who are not up-to-date shall get off the earth s— s+ ET me relate a somewhat sad but true incident: In New York, years ago, there used to live an elderly gen- tleman with long white whiskers, a linen duster and patriarchal ways a* $+ He was known as the " Bum Peter Cooper." At conventions, mass-meet- ings and public gatherings, his services were in demand at two dollars per. All he had to do was to applaud the speakers by pounding vociferously on the floor with his cane, say nothing and look like the real Peter Cooper. Finally, through the applause that always greeted him when he appeared upon the stage at public meetings, a buzzing bluebottle got into his bonnet, and he became possessed of the idea that he was the Sure-Enough Peter Cooper, and the other man, who built the Cooper Union was a Bum. He grew garrulous and fell into the habit of referring to the Real Peter Cooper as a freak, a fake and a fraud. As long as the Bum was quiet, all was well, but when he began to talk, his supporters were obliged to throw him into the Irish Sea. .'-/» £4» HERE is just one objection to Yellowstone Park and that is, it exhausts your supply of adjectives. ^^ Usually we describe things by saying they are like this or they remind you of that. But the Yellowstone Park reminds you of things you have seen and experienced in dim eons past and ages gone. You look upon the gushing geysers, the towering crystal peaks, the dashing streams, the limpid lakes, the mountains lifting them- selves to the skies, cold, solemn and imperturbable, and your eyes turn at last to the eternal blue overhead, and you are hushed, awed, subdued, and the Sense of Sublimity holds you fast. Tears come as a great relief. No one can ever describe Yellowstone Park, because what you see and feel there is beyond compare, and therefore beyond speech. The eyes reveal the soul, the mouth, the flesh, the chin stand for purpose, the nose means will. But over and behind all is that fleeting Something we call " expression." This Something is not set or fixed, it is fluid as the ether, changeful as the clouds that move in mysterious majesty across the surface of the Summer sky, subtle as the sob of rustling leaves — too faint at times for human ears — elusive as the ripples that play hide-and-seek over the bosom of a placid lake. You feel there as did Leonardo when he tried to portray the face of his lady-love. To do so would have been to picture his own fleeting, changing, moving mood. You see Niagara Falls and you go away and talk about it; you see Yellowstone Park and you go away and think about it $+■ It is an Experience, and never again are you quite the same person. You have been close to Infinity. Robert Browning tells us of Lazarus, who, having come back from the confines of Death, could not speak of what he had seen, because there was nobody he could talk with who had had a similar experience a^ s^ The person who has been to Yellowstone Park can only talk about it with those who, too, have seen, known and felt. BNY man who is unfamiliar and out of sympathy with the simple, little, common, every-day things of life, who is not in touch with the multi- tude and whose heart does not go out to the many, is a good man to let alone. No matter how plausible his arguments, give him absent treatment. Flee any man who does not have commonsense,no mat- ter how great his mental attainments. ROOK FARM disbanded because *^J the man at the head of it had no head for business, nor did he have the capacity to select a man who had. But its "failure" was a success, in that it was a rotting log that nourished a bank of violets. Page 124 THE WOTB SOO/C CORRESPONDENT asks me this: — " Do brilliant men prefer brilliant wo- men?" $+■ s^ First, disclaiming the gentle assumption that I am brilliant, I say, yes s«» so» The essence of marriage is companion- ship, and the woman you face across the coffee urn every morning for ninety-nine years must be both able to appreciate your jokes and to sympathize with your aspirations. If this is not so the man will stray, actually, or else chase the ghosts of dead hopes through the grave-yard of his dreams $* s^ By brilliant men is meant, of course, men who have achieved brilliant things — who can write, paint, model, orate, plan, manage, devise and execute. Brilliant men are but ordinary men, who at intervals are capable of brilliant performances. Not only are they ordi- nary most of the time, but often at times they are dull, perverse, prejudiced and absurd «•► s+ So here is the truth: Your ordinary man who does the brilliant things would be ordinary all the time were it not for the fact that he is inspired by a woman. C Great thoughts and great deeds are the children of married minds. When you find a great man playing a big part on life's stage you '11 find in sight, or just around the corner, a great woman. Read history! A man alone is only half a man; it takes the two to make the whole. Ideas are born of parents. Now life never did, nor can, consist in doing brilliant things all day long. Before breakfast most men are rogues. And even brilliant men are brilliant only two hours a day. These brilliant moments are exceptional. Life is life to everybody. We must eat, breathe, sleep, exercise, bathe, dress and lace our shoes. We must be decent to folks, agreeable to friends, talk when we should and be silent when we ought. To be companionable — fit to live under the same roof with good people — con- sists neither in being pretty nor clever. It all hinges on the ability to serve. No man can love a woman long if she does not help him carry the burden of life. He will support her for a few weeks, or possibly years, then if she does n't show a disposition and ability to support him, her stock drops below par. Men and women must go forward hand in hand — single file is savagery. A brilliant man is dependent on a woman, and the greater he is the more he needs her. The brilliant man wants a wife who is his chum, companion, a " good fellow" to whom he can tell the things he knows, or guesses, or hopes, one with whom he can be stupid and foolish — one with whom he can act out his nature. If she is stupid all the time, he will have to be brilliant, and this will kill them both. To grin and bear it is gradual dissolution; to bear it and not grin is death. Robert Louis, the Beloved, used to tell of something he called " Charm." But even his subtle pen with all its witchery, could not quite describe charm of manner — that gracious personal quality which meets people, high or low, great or small, rich or poor and sends them away benefited, blessed and refreshed. C Ellen Terry, turned sixty, has it. The Duse, homely, positively homely in features, rests her chin in her hand and looks at you and listens in a way that captures, captivates and brings again the pleasures of past years. We are all just children in the Kinder- garten of God, and we want play-fellows. d If a woman is pretty I would say it is no disadvantage unless she is unable to forget it. But plainness of feature does not prohibit charm of manner, sincerity, honesty and the ability to be a good house-keeper and a noble mother. There are many degrees of brilliancy, but as a general proposition this holds. C A brilliant man wants a wife who is intellectually on his wire — one who, when he rings up, responds. This is PARADISE!— Men and Women. €[ This incapacity for independent action, this moral stupidity, [this infirm- ity of the will to catch hold and lift, are the things that put pure Socialism so far into the future. OT 'ELBERT HUBBARD Page 125 HE habit of Self-Confidence is a result of the habits of Industry and Concentration. And I hope I 've made it clear that Concentration is the result of pleasurable, useful effort, or Industry. Also, I hope I 've made it clear that for Industry to be of the first quality the person must at times relax and find rest in change through play — be a child — run, frolic, dig in the garden, saw wood — relax. When you have reached a point where your work gives you a great, quiet joy, and through this joy and interest you concentrate, then comes Self-Confi- dence. You are now well out on the road to Mastership. Robert Louis Ste- venson said, " I know what plea- sure is, for I have done good work." C The recipe for Self-Confidence is: Do good work. " Courage, " says Emerson, " comes from having done the thing before." C A man who does good work does not have to talk, apol- ogize or explain — his work speaks. And even though there be no one to appreciate it, the man feels in it a great, quiet joy. He relaxes, smiles, rests, fully intent on taking up his labors to-morrow and doing better than ever. The highest reward that God gives us for good work, is the ability to do better work. Rest means rust. So we get the formula: Acquire and evolve physical and mental Industry by doing certain things at certain hours, ceasing the effort before it becomes weari- some. In mental work keep in touch with people who are a little beyond you. The joy and satisfaction of successful effort — overcoming obstacles, getting lessons, mastering details which we once thought difficult, IFE is beautiful, and for all we know, death is just as good. And death, science shows, is in itself a form of life. The man who lives well is the one who is willing to go or stay. And the man who is willing to go or stay, stays quite a while. John Calvin and John Knox had a deal to do with devising and formu- lating a religion of sorrow, and each died old at fifty-seven. Unfortunately, they took themselves seriously, attempt- ing to say the final word. And any one who does this is suf- fering from arterio-sclerosis of his think-cells. Life is fluid; and nothing is permanent but change. evolves into a ha- bit, and gives Con- centration. Indus- try and Concentra- tion fixed in charac- ter as habits mean Self-Confidence. Industry, Concen- tration and Self- Confidence spell Mastership $+ s* So from the man we get the Master- man $+■ What lies beyond I do not know s+ Perhaps when I become a Master I shall know — one stage at a time is enough. If there is n't time in this life, per- haps there will be hereafter. XF I were an employee I would never men- tion wages. I would focus right on my work and do it. C The man that endures is the man that wins. I would never harass my employer with in- opportune [proposi- tions. I would give him peace, and I would lighten his burdens. Personally, I would never be in evidence unless it were positively necessary — my work would tell its own story. The cheerful worker who goes ahead and makes himself a necessity to the business — never adding to the burden of his Page 126 TUB wore BOO/C superiors — will sooner or later get all that is his due, and more. He will not only get pay for his work, but will get a bonus for his patience and another for his good cheer. This is the law of the world &+ s+ The man who makes a strike to have his wages raised from fifteen to eighteen dollars a week may get the increase, and then his wages will stay there. Had he kept quiet and just been intent on mak- ing himself a five-thousand-dollar man, he might have gravitated straight to a five-thousand-dollar desk. I would not risk spoiling my chances for a large promotion by asking for a small one. And it is but a trite truism to say that no man ever received a large pro- motion because he demanded it — he got it because he was wanted to fill the job. Ask the man who receives a ten-thou- sand-dollar-a-year salary how he man- aged to bring it about, and he will tell you that he did his work as well as he could s+ £•» Never did such a man go on a strike. C The most successful strike is a defeat ; and had this man been a striker by nature, sudden and quick to quarrel, jealous of his rights, things would have conspired to keep him down and under. I do not care how clever he may be or how well educated, his salary would have been eighteen a week at the furthest, with a very tenuous hold upon his job. KOYALTY is that quality which prompts a person to be true to the thing he understands. It means definite direction, fixity of purpose. Loyalty supplies power, poise, purpose, ballast, and works for health and success. C Nature helps the loyal man. If you are careless, slipshod, indifferent, Nature assumes that you wish to be a nobody and grants your prayer, d, Loyalty, in one sense, is love, for it is a form of attraction. A vacillating mind is a sick mind in a sick body. Vacillation is lack of loyalty — and it is a disease. Loyalty is not a mere matter of brain capacity; success does not go to those who know the most — it gravitates to those who are true to the cause which they undertake. " This one thing I do." d, The human mind can be likened to a tract of land divided into lots. These mental lots are made up of say, business, religion, education, love, art, music, work, play — a single lot being given to each subject — then each of these is also subdivided $+ &+■ In some of these town lots the man has a devout, loyal interest; for others he is neutral; and toward others he may have an indifference bordering on repulsion. No man has ever lived who had an equal loyalty toward every department of life, and if a person is absolutely loyal to one he does well. If he can show himself equal to being true to several, he is a genius. The more worthy things to which you are loyal, the greater are you. d, Unloyalty is very much more common than disloyalty. Unloyalty means simply indifference. For instance, most church members are quite indifferent to truth. Their belief is supplied hand-me-down. They join the church for social reasons — in response to mild coercion or family pressure, and so are moving in the line of least resistance. The person of intelli- gence who does not join a church is usually one who resists this polite social blackmail, because his religious con- science forbids his being disloyal to truth. Such were the martyrs — Tyndale, Wyclif, Ridley, Latimer, Savonarola, Bruno. These men all preferred the fagots to social favor and intellectual slavery, just as there are women who prefer death to ease, gauds and baubles and disloyalty to their ideal of love. C All artists who succeed are loyal to their art. That maxim " false in one, false in all," is as false a commonplace as was ever launched. Gladstone was true in his domestic affairs, and loyal as a statesman, but he could not possibly imagine how and why Ingersoll could not accept the Book of Genesis. Gladstone's loyalty to England was the keystone in his arch of triumph. And we forget his sophistry in Bible argument, iust as we forget the book written by Sir Isaac Newton, proving the literal truth of the Old Testament prophecies. Oi^ 'ELBERT HUBBARD Page 127 And so it is that every man who suc- ceeds in anything wins through his un- flinching, unfailing, tireless loyalty to that particular thing s* Byron made bargains with Barabbas, but he never wrote a muddy slipshod line, nor could he be bribed nor bought to do so $+ He had the "artist conscience," whether he had any other and not through a furtive eye on the house and a canny peep-hole in the cur- tain has not traveled far. No man ever succeeded in business, or can, who wears the dial off the clock. Such an one may not be disloyal — he may be merely unloyal — but he is ever ripe for a lay-off, and always imag- ines some one has kind or not s+ s** Michelangelo was ever and always loyal to his art, and this was why six popes, under whom he worked, all kissed his big toe. And this is why we, too, kiss his big toe, even yet. Lincoln was loyal to the land of his birth, but disloyal to the niceties and proprieties of thought and lan- guage S* £•» Success hinges on loyalty. Be true to your art, your bus- iness, your employ- er, your " house." Dalliance is defeat. C " All is fair in F you are defamed, let time vindicate you — silence is a thousand times better than explanation. Explanations do not explain. Let your life be its own ex- cuse for being — cease all explana- tions and all apologies, and just live your life. By minding your own business you give others an op- portunity to mind theirs; and de- pend upon it, the great souls will appreciate you for this very thing. I am not sure that absolute, perfect justice comes to everybody in this world ; but I do know that the best way to get justice is not to be too anxious about it *» s+ As love goes to those that do not lie in wait for it, so does the great reward gravitate to the patient man. love and war," is a maxim that may be true as regards war, but never as to love. Love is founded on faith, and he who vio- lates faith vitiates his own nature and wrecks the venture s+ *•» C Loyalty is for the one who is loyal. It is a quality, woven through the very fabric of one's being, and never a thing apart. Loyalty makes the thing to which you are loyal, yours. Disloyalty removes it from you. Whether any one knows of your disloyalty is really of little moment, either one way or the other. The real point is how does it affect yourself! 4[ Work is for the worker. Love is for the lover. Art is for the artist. Acting is for the actor, and he who does not know that Richard Mansfield's suc- cess was due to his "artistic conscience," it in for him. And he is right — everybody and ev- erything, including Fate and Destiny, Clio and Nemesis, have it in for him. The only man who goes unscathed is the one who is loy- al to himself by be- ing loyal to others. C The ship that starts from New York to Queens- town and arrives safely and on time, is the one that flies the Queenstown signal, that has a Queenstown pur- pose — whose every package and letter and post-card is marked " Queens- town." She fights wind and wave and tide and current, always and forever with Queenstown in mind. C. Should the captain and mate, just outside of Sandy Hook, shake dice to see where they should go, or the wheelmen all say, " To '11 with Queens- town," it is quite likely the ship would not go to Queenstown, but instead would go to Davy Jones' Locker. The hospitals, jails, asylums, and sani- tariums are full of disloyal people — folks who have been disloyal to friends, society, school, business, work. Never say, " That will do," or " This is good enough," or " Who cares? " Nothing but your best is good enough. Stick! you rogue, and if you quit, quit to tackle a harder job s*> $* God is on the side of the loyal ! — Loyalty. Page 128 £» RAVEL, as a means of broad- ening one's horizon, and giv- ing a new point of view, has no substitute s— &+■ It is easy to call attention to Immanuel Kant, who was born at Konigsberg, and was never more than ten miles from that city in all of his life of more than eighty years s^ &+■ But the very fact that we mention Kant proves the case. He was the rare exception. We get rid of our whims, notions, prejudices and fears through travel. Through travel we vitalize our ideas s^ s— Travel, transportation and transmission — these disseminators of things and ideas — are what is working the solidarity of the race. The villager is a man who is interested in just what is going on in his own town. Of necessity, he deals largely in gossip and vacuities. The provincial is a man who does not get out of his own province, intellectu- ally or otherwise «•» s* Immanuel Kant lived in one town, but he was neither a villager nor was he a provincial. His thought roamed, not only the world, but the universe. The strength of his imagination allowed him to stay at home and project himself to the farthest planet. His body dwelt in Konigsberg, but his soul was a citizen of the universe. He was one with the Milky Way. Not many of us have the ability to take a little journey from the safe and comfortable recesses of a Morris chair. We have to see, to feel, to touch, to come in contact with things in order to be impressed s» s^ These journeys are great educators, but I advise everybody, after taking a jour- ney around the world, across the conti- nent, to Washington, to Niagara Falls, to East Aurora, or even to the next town, to just take a look out of the window when he gets home. — Travel. Page 136 THE WOTB BOO/C r T has been said, " Man is the most wonderful of all the i works of God," but no one I ever said so but man. Bees can do things man can not, and they know things man never will. A queen bee will lay over a million eggs during the summer. The eggs she lays every day are about double her own weight. These eggs are all alike when they hatch, but by feeding the larva differently, bees produce drones, work- ers or queens, at will. It only takes three days for the eggs to hatch. The young are then fed by the nurse bees, which are the bees under sixteen days old. These nurse bees feed the others from glands in their heads that secrete milk. When the bee is sixteen days old she is of age and goes to work. The average life of the worker is only forty-five days. She just works herself to death, unless winter comes on and then she may live through until the next year. There are about fifty thousand bees in a hive, thirty-five thousand workers and fifteen thousand nurse bees or house- keepers. Then there are six hundred drones and one queen. The queen often lives for five years, but the drones never live over winter. As soon as the first sign of winter comes and the flowers begin to wither, the bees have a St. Bartholo- mew's day and kill every drone. Drones have no stingers, but queens and workers have. The workers are females — unde- veloped queens. Bees have five eyes, three they use for seeing in the dark and for reading, and two for long distance hustling. When a hive gets too full, the bees swarm, the old ones going away led by the queen. As soon as the old queen goes, the bees that remain at home imme- diately grow a new queen. ©.'©» ."^ EES are very orderly and cleanly. They have inspectors that stay at the door of the hive and see that no bee comes in from the field without a good load of honey. Often if the bee has only a little honey, the inspector will turn him back and give him what is coming to him. The drones buzz around and make a bluff at working, flying around in the sunshine near the hive watching for the queen. The workers do not like the drones and they always kill a great many before St. Bartholomew's day, if Br'er Drone gets too gay. Bees very sel- dom die in the hive: if they do, it is a sign the whole hive is weak. The bees clean out all dust and dirt with great care, and if a bug or mouse gets into the hive they will straightway kill the intrud- er. Then if the body is too big for them to drag out they will cover it over and seal it up with propolis, a sticky sub- stance, which bees gather from buds or the bark of trees. .-©» .-•©► BHIVE of thirty-five thousand work- ers will often bring in twenty pounds of honey in a day, if the flowers are just right; and one man I know who owns eighty-five hives, has had his bees make a ton of honey in ten hours. And yet one bee only gathers a grain of honey a day, and may visit three hundred flowers to get it. The wax is a secretion from the bee's body, but the honey they get from the flowers. The object of the honey in the flower is that the insect will come and get itself dusted with pollen, which they carry to other flowers. So besides gath- ering honey, bees do a very necessary work in the fertilization of flowers. In fact, you can not raise white clover without bees, and bees do not thrive at their best excepting when they find white clover, so thus does nature under- stand her business. Nature plays some rather mean tricks on men and birds and bees, just to get her work done. Nature seems to make use of man just as she uses bees, and all the time man chuckles and congratu- lates himself that he is using nature. But nature says nothing — just lies low and works, and man can only guess what the end of it all is. &+■ :» The soul goes by leaps and bounds, by throes and throbs. A flash! and a glory stands revealed for which you have been blindly groping through the years. OF 'ELBBRT HUBBARD Page 137 FADED flower flung from the grated window of a pris- on cell; it falls at the feet of a passer-by, a woman of the town so so But why should I call her a woman? She is a creature of the night. She be- longs to all and to none, her home is a hovel and she lives in hell — a hell of her own prepar- ing SO SO Once she was courted, flattered, petted, pampered. She had her night- mare of glory when gold was showered upon her, silks rus- tled,perfumes filled the air, bouquets burdened her table, carriages with foot- men stopped at her door. Mansions, servants, joyous suppers laughter, diamonds, pearls — to do noth- ing and have everything, this was her ambition so so She has drunk to its dregs the cup of nothingness. She has sought the potion that gives forgetfulness ; for abandon- ment, desertion, death follow as an un- erring sequence on all the gleam, glitter and glamour that have gone before so d And now she breathes only the sul- phur fumes of Gehenna, and the scant silver that comes her way goes for the drug that brings oblivion. With bloodshot eyes, disheveled hair, and burning thirst she hurries along — watched, hunted, hooted. She draws her tattered shawl closer about her be- numbed frame as the cutting blasts of winter, rushing down alleys and from around sharp corners, hunt her out so C. The flower drops at her feet. She stops, looks around, no one is watch- ing, she picks it up — yes, it is a spray of hyacinth. She looks up to see from whence it came, and high up she thinks she sees a hand thrust out from a grated window so so Some one is waving a hand to her — to her. €1 Who can it be — some one has |HE soul grows by leaps I and bounds, by throes and throbs s— so A flash, and a glory stands revealed — For which you have been groping blindly Through the years. thought of her — some one has sent her a flower! so so She brushes her hand across her eyes, as if to clear her misty vision and looks up again so so This time she sees nothing, only the sullen front of a great prison wall, jutting stone, grated windows, stone piled upon stone. C She thrusts the flower into her bosom, and forget- ful of where she was going, turns about and hastens to the den she calls home so so Some one has thrown her a flow- er — not the flower such as patroniz- ing women of the Flower Mission bring with tracts and words of advice — not that — a flow- er from the hand of a man, a man in trouble, a prisoner, disgraced like her- self, in bonds. He has thrown her a flower. Who is this " he " of whom she thinks? so so Alas, she does not know. Years and years, aye, centuries ago, when she wore pinafores and lived with her father, mother, brothers and sisters in the coun- try, she dreamed of that man, this man who would come to her and love her and give her freedom. It is the same dream come back — it is he. He will deliver her from the body of this death. He has flung her a flower. He is in trouble. What can she do to help him! She is a woman. She is not old. God sent her into life and she has a right to love, to tenderness, to motherhood and a home. No chill of doubt can put out the eternal fire — she loves the Ideal. C This is her misery, her disgrace and her crown. Illusions will not fade away, she has prayed and watched and longed for this — some one loves her. He has flung her a flower. When he is released he will come to her and take her away, and they will leave Page 138 THE 1VOTE SOO^C this life of horror, and fly to the country and make themselves a nest as the birds do. C. Some one has flung her a flower. She belongs to him and him alone. She has loved him all these years. She has waited for him. God knows she has done wrong, but God knows, too, her heart is pure. She appeals to the Higher Law — a power greater than herself has been pull- ing her down to death — but God knows, God knows! For was it not God who allowed her to be tempted beyond her strength $* s^ Some one has flung her a flower. It has awakened in her the Ideal — she had thought it dead, dead and nailed down with the coffin nails of her crimes. <[ But no, there is light there yet. She wishes to do penance, to condole, to succor, to sanctify herself to some one, to be kind, to be useful. The refluxes of the heart are as sure and certain as the march of the planets. d The desires of the heart are fixed stars — clouds may obscure, but wait and you shall see the light. There is that in souls which never per- ishes :-+■ •■«* Some one has flung this woman a flower and she becomes happy with a horrible happiness. She sees a cottage, warmed and lighted; a kettle singing on the hearth; supper on the table for him who was even now coming to his home, their home, whistling from his work; she sees in the corner a cradle, and she begins crooning a lullaby to a babe that she has never pressed to her aching breast. Some one has flung her a flower. In the direst gloom, in the chill of aban- donment, in the black of darkest path- ways, in the dim, gray light of prison cells where the sun never enters, before stern judges, while policemen leer and men restrain not their evil tongues; beneath the maze of pitfalls; in nights of horror and blackest chaos there is a gleam of light. It grows into a flame. What think you it can be? It is love — it is the Ideal. It exists even in hell &+■ God never quite withdraws His Holy Spirit. Some one has flung her a flower. — Wilted Hyacinths. (HERE is a nervous disease called paranoia. Its first sym- ptom is the belief that some one is plotting to undo you. 4[ The holding of such a thought feeds the malady. We believe things first and look for proof later; and when the idea is once fixed in a man's mind that some one is his enemy, reasons light as air are to him confirmation strong as holy writ. The individual who thinks he is hated, will be hated, in fact, very shortly. C. Hate is catching. The person who thinks another hates him is, while in that mood, unlovable. C Love only responds to love. Incipient paranoia manifests itself in suspicion, distrust and jealousy. Acute paranoia reveals itself in pronounced hallucinations, and efforts in the line of revenge, even to the taking of lives of persons entirely disinterested. Every police captain is familiar with the phase of paranoia where persons with staring eyes and cold sweat upon their foreheads demand protection from sup- posed enemies that are upon their track s» ?*> The psychologist can look down the paranoiac's past and see the time when the disease was only the germ of a dis- trust or glimmering suspicion. Gcethe said, " I have in me the germ of every crime." And just so are we all potential paranoiacs. To harbor the thought of wrong is to warm and vivify the germ $+■ s+ If a person injures me accidentally, 1 am quite willing to forgive him. If I think he did it purposely, I want to fight. The matter lies with me and not with him. My mental state controls the situ- ation — it is violence or peace, just as I attribute an evil intent where none exists. If we can think wrong we bring wrong into being, and thus create a condition of hate out of nothing. Then if we can attribute wrong intent to others, of course they can to us. Yet we know that, at the last, what we desire most is to be loved and trusted. And yet this person who attributes malice to us, can, if we are not guarded, control us OF 'ELBERT HUBBARD Page 139 through a wrong thought, so as to make us unlovely and unlovable, In certain physical conditions we think less of people than in others. I know a man who hates everybody and everything until about ten o'clock in the morning. By noon he is quite approachable, and for an hour or so after dinner he is usually gentle and generous. Does not the amount of wrong and in- justice in the world vary with us all according to the time of day and our physical condition? We do not fear anything but evil. The fear of evil is largely, if not entirely, a morbid and therefore insane idea. C From these things I gather that each man is really the creator of the world in which he lives. And what is more, every man creates in his own image. Without an evil thought there never would have been any evil in the world. Banish evil thought, and thought of evil, and there would not now be an evil in the world. .".«*• DATURE makes the crab-apple, but without man's help she could never evolve the pippin $+■ s^ Nature makes the man, but unless the man takes charge of himself, he will never evolve into a Master. He will remain a crab-apple man. So Nature requires men to cooperate with her. And of course in this state- ment I fully admit that man is but a higher manifestation of Nature. Nature knows nothing of time — time is for men. And the fleeting quality of time is what makes it so valuable. If life were without limit, we would do nothing. Life without death would be appalling. It would be a day without end — a day with no night of rest. Death is a change — and death is a manifes- tation of life. We are allowed to live during good behavior, and this is what leads men toward truth, justice and beauty, for these things mean an ex- tension of time and happiness instead of misery &+■ s+ We work because life is short, and through this work we evolve. The Master is a man who has worked wisely and intel- ligently, and through habit has come to believe in himself. Men are strong just in proportion as they have the ability to say NO, and stand by it. Look back on your own life — what was it caused you the most worry, wear, vexation, loss and pain? Was n't it because you failed to say NO at certain times and stick to it? This vice of the inability to say NO comes from lack of confidence in yourself. You think too much of the opinions of other people and not enough of your own. And the real fact is that the good opinion of the best people comes from your say- ing NO, and not weakly yielding to a contract which is none of yours. Cultivate self-confidence and learn to say NO. It is a great thing to be a man, but it is a finer thing to be a Master — Master of yourself. Or VBLBBRT HUBBARD Page 143 E are finding out things right along; and one of the things we have recently discovered or rediscovered is that getting old is simply a bad habit. A man who thinks he is old, is. And the man who retires from business will shortly be retired by death. Nature has no use for the person who quits, so she just takes his word for it and lets him quit. CAnd another rather curious thing is, that the fear of death is the monopoly of young people. The man who has lived lives long; and who has kept right at his work, living one day at a time and_ not bothering other folks any more than he had to, doing each task the best he could, keeping an interest in all good things — that man is not afraid to die. He is willing to go or stay, and the man who is willing to go or stay, stays quite a while so so So So ENTAL work of a congenial kind VM is a great stimulus to bodily vigor — to think good thoughts, work them out like nuggets of gold and then coin them into words, is a splendid joy so so And joy is life so so I remember seeing Oliver Wendell Holmes when he was eighty-three at Emerson College of Oratory, where of course, he was dearly beloved by everybody. On the occasion I have in mind, he made a little speech and explained that he was just getting his affairs into shape, that he might come and join the school as a student. Then to prove his quality he recited, " Has there any old fellow got mixed with the boys? " The man's enjoyment in life was com- plete — he was satisfied, grateful for the past, and he showed his gratitude by filling the present with good work so EN are rich only as they give. He who gives great service gets great re- turns s» Action and reaction are equal, and the radiatory power of planets balances their attraction. The love you keep is the love you give away. ©RAIN work is just as necessary as physical exercise, and the man who studies his own case and then plays one kind of work off against another, finds a continual joy and zest in life. The Greeks came near finding this just balance of things; Solon, Sophocles, Pin- dar, Anacreon and Xenophon lived to be over eighty, do- ing strong and ex- cellent work to the last. When Goethe died, past eighty, the doctors laid his naked body out on the table and Scheffler ex- claimed, " It is the body of a Greek god," and burst in- to tears. There was no wastage, nor shrinkage nor signs of age in that he- roic form. Michelangelo was writing love sonnets at eighty-nine, and Titian came within one year of making the century run, and his prayer at the last was that he might live to finish a certain fresco. . <* so flrt ALTER SAVAGE LANDOR wrote \Rs his "Imaginary Conversations," picturing the love of Pericles and As- pasia, at eighty-five. Izaak Walton went a-fishing and wrote fiction about his luck at ninety. Fontenelle was as light-hearted at ninety-eight as at forty; Cornaro en- joyed better health at ninety-five than at thirty, and Sir Isaac Newton at eighty-five was still smoking the pipe that cost him his lady-love. Simon Cameron went to the Bermudas at ninety to investigate the resources of the Islands. — On Getting Old. SO SO ^lEES have a scheme whereby they ^kJ eliminate the useless drones. That is where the bees set man a pace. But bees have no way of making a worker out of a drone; and possibly that is where we score one on Brer Bee. so so He has achieved success who has lived well, laughed often and loved much. Page 144 THE 9V0775 BOO/C TACK the following theses on every college bulletin-board, and every church door in Christendom, and stand ready to publicly debate and defend them, six nights and days together, 'gainst all comers — college presidents and preachers preferred. 1. — Man's education is never complete, and life and education should go hand in hand to the end. 2. — By separating education from prac- tical life society has inculcated the vicious belief that education is one thing and life another. 3. — Five hours of intelligently directed work a day will supply ample board, lodging and clothing to the adolescent student, male or female. 4. — Five hours of manual labor will not only support the student, but it will add to his intellectual vigor and conduce to his better physical, mental and spiritual development a» s+- 5. — This work should be directly in the line of education, and a part of the school curriculum. 6. — No effort of life need be inutile, but all effort should be useful in order to satisfy the consciousness. 7. — Somebody must do the work of the world. There is a certain amount of work to do, and the reason some people have to labor from daylight until dark is because others never work at all. 8. — To do a certain amount of manual labor every day, should be accounted a privilege to every normal man and woman $+■ &—■ 9. — No person should be overworked. 10. — All should do some work. 11. — To work intelligently is education. 12. — To abstain from useful work in order to get an education, is to get an education of the wrong kind. 13. — From fourteen years up, every nor- mal individual can be self-supporting, and to be so is a God-given privilege, conducive to the best mental, moral and spiritual development. 14. — The plan of examinations, in order to ascertain how much the pupil knows, does not reveal how much the pupil knows, causes much misery, is condu- cive to hypocrisy, and is like pulling up the plant to examine its roots. It further indicates that we have small faith in our methods $+■ s* 15. — People who have too much leisure, consume more than they should, and do not produce enough. 16. — To go to school for four years, or six, is no proof of excellence; any more than to fail in an examination is proof of incompetence $+■ s+ 17. — The giving of degrees and diplomas to people who have done no useful things is puerile and absurd, since degrees so secured are no proof of com- petence, and tend to inflate the holder with the idea that he is some great one when, probably, he isn't. 18. — All degrees should be honorary, and be given for meritorious service to society — that is, for doing something useful for somebody. /^fVERY preacher who preaches ably v2X has two doors to his church: one where he attracts people in and the other through which he preaches them out. Still there is recompense in the thought that people who walk out with unneces- sary clatter are often found after many moons tiptoeing in again. Yet I do not see how any man, though he be divine, could hope, or expect, to have as many as twelve disciples for three years and not be denied, doubted and betrayed. If you have thoughts and speak them frankly, Golgotha for you is not far away s* s^ Let us all pray to be delivered from whim : it is the poisoner of our joys, the corrupter of our peace, and Dead Sea fruit for all those about us. Better mend one fault in yourself than a hundred in your neighbor. OF ALBERT HUBBARD Page US ILLIAM PENN was born with his hat on, and he never took it off even in church or at bed time. Happy man! My hat cost me three dollars. I have worn this hat for three years, and while the original investment was only three dollars, as truthfully stated, the expense involved in safeguarding the dicer has been, constructively, one hundred twenty dollars a year. In three years, three hundred sixty dollars was expended, or one hundred twenty times the original investment. d. If I had followed the law of natural selection, this hat could have been stolen one hundred times and I would still be no worse off than I am now. I notice that in all first-class hotels a safe is provided in the office in which you can deposit your money, jewels and valuables, but when you endeavor to put your hat in the safe the landlord lifts unmanicured, pudgy paws in vir- tuous protest. When you attempt to enter the dining- room, you will find yourself overpowered and your hat taken from you; and you can recover the property only by paying an indemnity. Ladies wear their hats, even at break- fast, and thus elude the Hat-Snatcher. But when I attempted to wear my headgear in a fashionable New York hotel dining-room the foreign reservists were called in, and I was requested in eleven languages to abdicate. I have repeatedly shied my castor into the ring, but so far have succeeded in getting it back, and in spite of wear and tear and natural deterioration, it costs me just as much to guard this ancient bean -protector now as when it was in the heyday of its youth. In fact, my hat has reached a stage where no sane man would really annex it, and if he should make bold to wear it down the street he would be quickly overtaken by the hurry-up wagon. C What we need is that Stetson shall issue an insurance policy with every hat, agreeing to replace it if stolen. Let Knox knock the Hat-Snatcher by guar- anteeing that his commodity is exempt from theft — and all will be well. Then when we enter the dining-room we will simply fling the overhead into the corner, forget it and take a chance on recovery. As it is, we submit to the Hat-Snatcher and pay the stipend, rather than risk social contumely. To successfully guard a hat in a first-class hotel requires a ten-per-cent insurance-premium on the cost of the tile per day. And I submit that this is more than the service is worth, judged according to the rule of reason. If every one who goes up in an elevator in an office- building should be required to pay, we would lift an unholy howl of protest. Yet the service rendered in transporting an individual up four, five, six, or a dozen stories, and safely delivering him in apparently good order, is much great- er than the act of simply taking care of his headgear while he is courting indi- gestion. Any institution that maintains this graft should be anathema in the minds of every honest person. The first hotel that has the courage to come out against this pestiferous hold- up will receive the thanks of mankind, and the lasting gratitude of posterity. C Just let one landlord come out strong, making an announcement to the effect that no charge is made, nor will an employee be allowed to accept a fee, for caring for hats and wraps, and the insti- tution will get an advertisement valua- ble beyond the dreams of avarice. And if one hotel summons its conscience to the bar of public opinion, and meets this issue by officially decapitating the Hat-Snatcher, the flank will be turned, the combination broken, and all other taverns will be obliged to follow suit, or die in the trenches. There are some optimistic people who say that if you do not care to disgorge cold cash to get your overhead released from chancery, you can defy the flunkey, boldly demand the dicer, and defiantly walk off with it without anything worse befalling you than the scorn of the hire- lings *•» £•» This, however, is like that sophistical proposition of looking a lion in the eye Page 146 THE 1VOTJB BOO/C when he crouches to spring for you. C Or, we are told that if a bear attacks you you must do everything the bear does, imitating his every gesture and action, and you will escape criticism and not even have your feelings hurt. We are also told that when bulldogs are fighting and one gets another by the throat, the thing to do is to blow in the belligerent's ear, and this will cause him to relinquish his hold. It is very easy to give advice as to what we should do, but I notice that these men who supply sug- gestions move in the line of least resist- ance, finding discretion the better part of valor, and pay without any outward murmurs, rather than be socially dis- graced in the eyes of the 'elp. The worst about Hat-Snatching as a fine art is that we are hoodwinked into the idea that when we give the tardy dime or the elusive quarter, the worthy indi- vidual who guards the overhead is being recognized for heroic service rendered. The fact is, however, that what is called the " Hat and Cloak Privileges" are sold to the highest bidder, and the man then employs Turcos, Cossacks, Uhlans and a few vivandieres, who are experts in social skullduggery, and skilfully extract from us the needed coin. This money is dropped into a box that is hidden in some obscure corner, guarded by a bashi-bazouk, and the beggar is paid a paltry five dollars a week for his or her services. Over in London I have seen an old woman, disheveled, miser- able, seemingly half-fed and under- clothed, with a baby in her arms, crouch- ing on a street corner. These babes, I am told by the police, are often borrowed, and the actual owner of the babe re- ceives a percentage from the old crone who croons her witch-song. In Italy there is a beggars' trust, somewhat like the late Knickerbocker Trust Company, where cripples and deformed individuals are at a premium. They hire themselves out to a general manager and work both sides of the street. This hat iniquity, which has grown up and established itself, is a piece of atro- cious graft, an imposition on the plain people s+ &+ Most businessmen nowadays realize the necessity of giving full value. Reci- procity must be the rule. To take money for a service, beyond what the service is worth, is petit lar- ceny. If we wish to judge it in the bulk as to what is taken from the public, it then becomes grand larceny. I now pro- pose that the Government take over all Hat-Snatching privileges, and thus meet the deficit caused by a bad guess on the income tax, and the hysteric tariff jump in the dark. Then we will all gladly pay, realizing that we are pulling the Democratic Mule out of an inconvenient cavity. CKHE poor and the ignorant will con- ■/ tinue to lie and steal as long as the rich and educated show them how. C The lie is a mistake in judgment; it does not lead to the right place. It is a poor sort of defence, and usually no defence at all, since it is always calling on other lies to help it, and they break down by their own weight. Can't you get the preachers, lawyers and doctors to encourage the lowly to tell the truth by setting them an example? S there some one who believes in the .*-*■%. value of your mission? Ah, I am glad, for without that stimulus you were in a sorry plight. Professor Tyndall once said the finest inspiration he ever received was from an old man who could scarcely read. This man acted as his servant. Each morning the old man would knock on the door of the scientist and call, " Arise, Sir; it is near seven o'clock, and you have great work to do today." a^ 6+ I am not sure just what the unpardon- able sin is, but I believe it is a disposi- tion to evade the payment of small bills s+ a*. Just how much discord is required in God's formula for a successful life, no one knows; but it must have a use, for it is always there. A friend is Nature's masterpiece s+ *» O/^ *ELBEFLT HUBBARD Page 147 HERE is no doubt that a teacher once committed to a certain line of thought will cling to that line long after all others have deserted it a«» In trying to convince others, he convinces himself. This is especially so if he is op- posed. Opposition evolves in his mind a maternal affec- tion for the prod- uct of his brain, and he defends it blindly to the death *•► Thus we see why institu- tions are so con- servative. Like the coral insect, they secrete osseous matter; and when a preacher preaches, he himself goes for- ward to the mourners' bench and accepts all the dogmas that have just been so ably stated. DO one knows the vanity of riches save he who has been rich; there- fore, I would have every man rich, and I would give every youth a college education that he might know the insignificance of it. s» «•» CHERE can be no secret in life and ■/ morals, because Nature has provided that every beautiful thought you know and every precious sentiment you feel will shine out of your face, so that all who are great enough may see, know, understand, appreciate and appropriate. You keep things only by giving them away «•» *•» There is no freedom on earth or in any star for those who deny freedom to others. Women under thirty seldom know much unless Fate has been kind and cuffed them thoroughly. Peace comes to him who brings it ; joy to him who gives it ; but perfect under- standing only to him who loves perfectly. AN never plots another's undoing >1< except upon the stage. Because you do not like a man is no reason he is your enemy: this is a busy world, and no one has time to sit right down and hate you. The only enemies we have are those we conjure forth from our own inner con- sciousness One DUCATION is simply the encouragement of right habits — the fixing of good habits until they be- come a part of one's nature, and are exercised automati- cally. People damn him which they adopt thing, we are not of enough account; and the idea that a man has enemies is only egotism gone to seed s+ s+ j^^O recognize ^J the acciden- tally impolitic from the essen- tially wrong is a step always taken first by a Philis- tine. The Chosen for his pains, after and swear on their beards that they always held it. MERICANS not only fill the teeth * 1. of royalty, but we furnish the Old World machinery, ideas and men s+ For every twenty-five thousand men they supply us, we send them back one, and the one we send them is worth more than the twenty-five thousand they send us. OD always gives us strength to bear XlX our troubles of each day; but He never calculated on our piling the trou- bles past, and those to come, on top of those of today. No man wins his greatest fame in that to which he has given most of his time : it 's his side issue, the thing he does for recreation, his heart's play-spell, that gives him immortality. It is a great privilege to live, to work, to feel, to endure, to know: to realize that one is the instrument of Deity — being used by the Maker to work out His inscrutable purposes. a«» $* The sad thing about the optimist is his state of mind concerning himself. Page 148 THE JVOTE BOO/C J; VERY man has moments when he doubts his ability. So does every woman at times doubt her wit and beauty, and long to see them mirrored in a masculine eye. This is why flattery is acceptable. A woman will doubt everything you say except it be compliments to herself — here she be- lieves you are truthful and mentally admires you for your discernment. XN one of his short stories Anthony Trollope tells of a Sea Captain who fell in love with a Worthy Dame of dis- creet years and some property. All went well until the day before the wedding was to take place, when the Worthy Dame called in witnesses and stipulated as to which side of the bed she was to sleep on, arranged for a division of the bedclothes, and said she had heard as how sailor men liked to sleep in a breeze, and therefore she wanted it understood that she was to have sole say as to opening and shutting of all windows. She also told of a few things she would do, and gave a list of things she would n't do — there now! Jack rolled his cud perplexed, then he scratched his head, and finally found voice to say that if he was to be captain of the matrimonial expedition, the craft in tow should n't have too much to say about the course. And as for sleeping on the right side or the left, she could have both sides, and sleep in the middle of the bed for all of him — he was going to put for open sea, and leave all gay- painted galleys to work their course alone s+ $* And straightway he hove anchor and disappeared, never to be seen in that harbor again $+■ s& In the action for divorce in Newcomb vs. Newcomb, recently tried in New York City, the cross-examination of plaintiff brought out the following: " Mr. Newcomb, when did the first lack of harmony between yourself and wife manifest itself?" " At the altar." " Indeed! how was that?" " The bride, in the presence of the guests, requested the clergyman to omit the word ' obey.' " Now there was nothing peculiar about that request of the soon-to-be Mrs. Newcomb. In fact, a clergyman, a good friend of mine, tells me that at least one bride out of five, where he officiates, makes the same demand. And strange enough, that is the exact proportion of divorces to marriages in Indiana and Illinois! The wife of Abraham Lincoln stipulated with her lord that the word "obey" be omitted, and she reminded him of the fact every little while for the rest of his natural life. The woman who stipulates is lost — she is preparing for trouble ; and, has not a wise man whom we all know, recently said, we get anything for which we pre- pare? s» s+ "The lie is the first blow," and the woman who gives notice that she is not going to obey, illy masking the matter in merry smiles, is striking the first note of discord. She is serving notice that her own sweet caprice is to have prece- dence over the wishes of her husband — she has already begun to hedge, and the war is on. At the time of marriage the idea of his wife obeying him is the farthest from the mind of the average man, and a lawyer- like request to strike out a certain word, of which he had never thought, savors so much of a cold matter of the head, that for the instant all the tenderness in his heart is chilled. " She is not going to obey me!" he inwardly gasps, and some- thing clutches at his heart. Now, very, very seldom does a man want his wife to slavishly obey him, but in the heart of even the most stupid of men, is a singular repugnance against having his wishes disregarded by his family «•» £•» Men idealize women more than women idealize men. That is to say, men do not understand women nearly so well as women understand men; but often a woman's cleverness and shrewdness and secrecy are her undoing — no good sub- stitute has yet been found for simplicity and truth. In love affairs, centuries of OjF 'ELBBRT HUBBARD Page 149 serfdom have bred in the minds ot women a sharpness and a smartness in love affairs that very few men pos- sess. If a woman is big enough she will keep this shrewdness entirely out ot sight, and then she may lead her liege and he will never be aware of it. But if she is yet a little bigger she will not be a party to an alliance where there is not absolute trust, reverence and perfect faith. In which case, can you imagine her prompting the clergyman as to what he shall say or what omit? To accept the rites of the church, and then stickle at this or that implies that somebody is in doubt, and is getting ready for an emergency. The woman who thinks a clergyman " marries 'em," is possessed of the mind of a microbe. She believes that if the preacher uses the word " obey," she will have to do it, and if he does n't use the word, she need n't. She is so soulless that she does not know that the spirit which actuates the couple, and not the words of the priest, or justice of the peace, controls the destiny of this man and woman. No woman is worthy to be a wife who on her marriage day is not absolutely lost in an atmosphere of love and perfect trust ; and the supreme sacredness of the relation is the only thing which, at the time, should possess her soul. Is she a bawd that she should bargain? Women should not " obey" men, any more than men should obey women. There are six requisites in every happy marriage; the first is Faith, and the remaining five are Confidence. Nothing so compliments a man as for a woman to believe in him — nothing so pleases a woman as for a man to repose confidence in her. And at the last the desire of the man and woman who are mentally and spiritually mated is to'obey each other. Obey? God help me! Yes, if I loved a woman, my whole heart's desire would be to obey her slightest wish. And how could I love her unless I had perfect confidence that she would only aspire to what was beautiful, true and right? And to enable her to realize this ideal, her wish would be to me a sacred com- mand; and her attitude of mind toward me, I know, would be the same. And the only rivalry between us would be as to who could love most, and the desire to obey would be the one control- ling impulse of our lives. We gain freedom by giving it, and he who bestows faith receives it back with interest. To bargain and stipulate in love is to lose. Perfect faith implies perfect love; and perfect love casteth out fear. It is the fear of imposition, and a lurking intent to rule, that causes the woman to haggle over a word — it is an absence of love, a limitation, an incapacity. The price of a perfect love is an abso- lute surrender. Keep back part of the price and yours will be the fate of Ananias and Sap- phira a«* s& To win all we must give all. s«» .«» ^^O the clerk who would succeed, I ^^ say, Cultivate Charm of Manner. C Courteous manners in little things are an asset worth acquiring. When a customer approaches, rise and offer a chair. Step aside and let the store's guest pass first into the elevator. These things, though little, make for finer work. €1 To gibe visitors, or to give fresh and flippant answers, even to stupid or im- pudent people, is a great mistake. Meet rudeness with unfailing politeness and see how much better you feel. Your promise to a customer is your employer's promise. A broken promise always hurts; and it shows weakness in the character of a business organization, just as unreliability does in an individual. €[ Most inaccuracies come from not really listening to what is said, or not really seeing what you put down. 4[ Having promised to obtain goods or information, or to deliver goods by a certain time, do not start the thing going and trust to luck for the rest. Do your own part in full, and then fol- low up to know that the rest is moving on schedule time. Remember that "acci- dents" and " hindrances " get after just those things with a keen scent. Page ISO THE 1VOTE BOOK, Give each customer your whole atten- tion, and give just as considerate atten- tion to a little buyer as to a big one. If asked for information, be sure you have it before you give it. Do not assume that the location or fact is so now because you once thought it so. Don't misdirect. Make your directions so clear that they will be a real help. f[ There are hous- es known by court- eous telephoning. Telephone courtesy is a big thing, as courtesy always is. Loss of temper gains nothing. The less you re- quire looking after, the more able you are to stand alone and complete your tasks, the greater the re- ward. Then if you can not only do your work, but also intelligently and effec- tively direct the efforts of others, your reward is in exact ratio. And the more people you direct, and the higher the intelligence you can rightly lend, the more valuable is your life. The most precious possession in life is good health. Eat moderately, breathe deeply, exercise outdoors and get eight hours' sleep. And cultivate Charm ot Manner as a Business Proposition. — Courtesy As An Asset. The world has always acted on the prin- ciple that one good kick deserves an- other 8+ $+ Do not lose faith in humanity: there are over ninety million people in America who never played you a single nasty trick s+ £•» .-•»■ »» HALLING in love is the beginning of all wisdom, all sympathy, all com- passion, all art, all religion; and in its larger sense is the one thing in life worth doing $+■ «•> Nature in her endeavors to keep man well has not only to fight disease, but often the doctor as well. JjHERE are three kinds of friends: those who love you; those who are indif- ferent to you; and next friends, these being the people who want something that is yours. IE was not a suffragette. She lived in the days before there was talk of the rights of women, before women were supposed to need rights. Her name was Dorcas, and she was a spinster in both the primitive and the modern sense of the word ; she went from house to house spinning and weav- ing. The children used to watch for her coming, for she was Aunt Dorcas, even then, before she committed the crime that helped to liberate her more fortunate sisters: a strong, straight, capable, little woman of good, tough English stock, who feared not loneliness, nor hunger, nor cold, and loved hard work *» ."♦ Nothing is said of her early life, of how she lost father and mother, sisters and brothers, perhaps. So far as anybody cared, she had always been Aunt Dorcas, who lived alone in the small house by the crossroads. Pine-forests shut her in on the North and East, beech and birch woods sloped away to the West; but South there was a clearing, and here the sun shone and ripened her small garden. And no matter how far she must tramp to her day's work of spinning, she always came back to this small house at night, sure of a welcome from her cat, Kittima- turus s+ v— It happened that in the village where Dorcas went to spin and weave, there lived a man who was afflicted with a bad son. He was an old man, older by twenty years than Dorcas. He had been a shoe- maker in his youth, and fairly prosper- ous; best of all, a good man, gentle, " and loving, and giving." He had mend- ed Dorcas' shoes for her often without pay, when she was a child. His one son was not like him. If the son had had a harsh and cruel father, he might have been cudgeled and disciplined into some- thing resembling a decent citizen. Lack- ing this, he became a drunkard and a OF 'ELBERT HUBBARD Page 151 spendthrift. He married a wife whose dominant characteristic was parsimony. Having no standards of his own, he grew to accept hers, except only as they affect- ed his own personal desires. As long as old Lazarus could earn a few cents each day as a cobbler, he was allowed a home, if it could be called a home, by his son's fireside s+ When rheumatism finally crippled his hands, the son, prompted by his wife, declar- ed he was too poor to bear his father's support, and, as the saying was, " threw him on the town." There were kings in those days, three in each town. They were called " The Selectmen." They were usually good men; but as far as the poor were con- cerned, they were absolute tyrants. King Number One, who lived in this part ot the town, accordingly took Lazarus in his one-horse shay , and as he had busi- ness in another direction, he left the old man at the crossroads to walk the last quarter of a mile to the poorhouse. It was early, and Dorcas was just start- ing for her day's work. She found the old man weeping by the roadside. It was a sight such as no woman could endure. She took old Lazarus to her house, gave him a good meal, her own supper, and told him he was welcome to stay as long as he liked. She kept him three days before The Selectmen found it out. Instantly, there was a great buzzing of scandal through- out the town. King Number One, insti- gated by his wife, went to see about this. C " It won't du, Dorcas," he said; " it won't du." " He's old enough to be my father," said Dorcas; " and it'll break his heart if he has to go to the poorhouse." " I know; it's a hard case, but we can't have sech duin's in this town. He can't stay here onless you marry him." C. " Then I will marry him," said Dor- cas s» «•» « HERE are two kinds of thought: New Thought and Secondhand Thought. New Thought is made up of thoughts you, yourself, think. The other kind is supplied to you by jobbers. King Number One, being also Justice ot the Peace, performed the ceremony then and there s+ a^~ Old Lazarus never seemed quite to understand. Sometimes, he thought Dor- cas was his daughter who had died when she was a child. Sometimes he called her Mother, as a child might; but as long as he lived, he was very happy and well content. When he died, Dorcas knew, for the first time in her life, what the bitterness of loneliness really is *» *»> Stepson Pel eg and his wife came to the funeral, quite de- corous in borrowed mourning. The widow, softened by the solemnity of death, did not express her mind to him, as she had often threatened to do if they ever met. She wished to forget the bad son, for this day at least, and think only of the good father. But Peleg placed himself directly in her way. €1 " I don't believe in putting things oft," he said; " I guess you and I might as well talk a little business, Stepmother. I don't mean to be hard on ye, but my wife an' I have been talkin' things over, and we've decided to move into this house o' Fathers right away. We're willin' to board ye as long as your third lasts." Dorcas glanced at him coldly. " This house is mine," she said. " Used to be, I know; but it belonged to Father as soon as you married him. Married women can't hold property. That 's the law." Dorcas turned her back on him and walked away. She feared to profane the gentle dead, if she spoke in her anger. d Next day, she went to see The First Selectman. She got no comfort from him. " I 'm afraid it is the law, Dorcas," he said; " you orter thought o' that when you married Lazarus." Dorcas went home. All through the night in her loneliness, she sat and thought. She thought as an ignorant Page 152 *^ talk, a man told me of his experience with a great painter. The artist had been a guest in his house for many months. He had invited him to be his guest when the painter was in great distress, without decent clothing, food or shelter. More than that, he was intoxicated. Through the personal care and ministra- tion of my friend, who had fed, clothed and watched him as a mother her child, the artist had been able to paint one beautiful picture. A friend of the host purchased this picture, at a great price, and the artist came into possession of an abundance of money. He became unus- ually independent and arrogant. His demands upon his host were an insult. Yet he used his money only for his own gratification. He bought himself a wonderful vase. He left a permanent order at the florist's for a bouquet of roses, a gardenia, an orchid rare, a cluster of lilies of the valley, to be delivered at exactly eleven o'clock each morning 99* 99* He caroused, he went to places that he should not, he brought people to the home of his host who had no right there. C. " What did you do?" I said to my friend 99* 99* " Oh, I waited until he had used up all his money and was in debt, then I helped him to clean up and paint another picture." 99* 99* " And the previous experience was repeated?" I inquired. " To the minutest detail" " And then what did you do?" " I confess that I kicked him out," was this businessman's response. " He is an artist. I am a businessman. The artistic temperament is too much for me." d, " But," said a lady present, " see what he does for the world! He is an artist, and artists are gifts from God for the inspiration of all the people. They should be supported by the State for the benefit of the State. Tell me where this poor artist lives and I will buy his pic- tures." 69* 99* And the woman's eyes filled with tears. 99* 69* XT was my responsibility at one time to get artists to do some necessary work in connection with manufacturing artistic goods that were to be put upon the market. In order to sell goods, it seems necessary to have a definite price which you can name to a buyer. Unless this can be done, there is very little opportunity for ex- exchanging the product for money. C In order to make a just and equitable selling-price, one must know at least the cost of material and production. " Do not ask me anything about the cost of material," said the artist. " I make a beautiful vase, that is enough." €[ " How much time did it take you to make this? " I next inquired, because this artist was on the payroll, and I could easily find the amount of money he did the firm the honor to accept each week 99* 69* OT ALBERT HUBBARD Page 155 " Time! How can you ask me the time it takes to make a beautiful thing?" he petulantly responded. " You certainly do not understand art. An artist knows nothing about time nor expense. He creates. That is enough." And I knew instantly that I was properly classified in his mind as being plebeian, possibly proletarian s+ s— However, this same artist had a work of art, which, in an unguarded moment, he offered to part with if I would pay a price which seemed to me beyond that of rubies. Because I was obliged to refuse to take it, he re-rated me a little lower than proletarian s» s» Then I realized that, latent within his being, there was a dim sense of price, time and material. " Oh! It is the artistic temperament! You have to expect that," said a sym- pathetic friend. " Artists are all that way." m> $+ I felt a decided irritation and began to be a little nervous lest this artistic- temperament idea were contagious, and that I might be affected. I am blessed with a friend who knows the truth, and is gracious enough to tell me in a kindly but forceful way a few facts concerning myself, when it is most helpful and wholesome s+ $+ And this friend said: " You are getting cross and unreasonable. It might be a good plan to keep out in the sunshine all the afternoon and get all the sleep you need." *^ *•► I followed the advice and noticed that I lost my artistic temperament, and I suppose my immediate chance of having any artistic qualities. During my after- noon out, I had a few experiences that gave me pause, and cause to think. rllORKING on the farm where I took my sunshine was a primitive, un- cultured, uneducated son of the soil, German by birth. He was an object of attention, because he was in our employ — a new helper, most interestingly poverty-stricken. He had a wife and six children. They owned a cook-stove, one steel knife, a fork, two plates, three cups, a spoon, two very hard and unwholesome beds, very little bedding, and the clothing which they wore. I made inquiries of the farm superin- tendent concerning these people. How came they to be so poor? In the farmer's recounting of the story of this man, I discovered the astonishing fact that this uncivilized, inartistic, ignorant, improvident creature has the artistic temperament. He has not the ability to philosophize, so he has not classified his indebtedness to grocer, butcher, baker, his employer nor the farm-boss. In fact, all debts are of one class to him. They are something to forget, to deny, and to go into a fit of rage over if questioned concerning them. C On pay-day he forgot that he had a wife and six children, bills to pay, or obli- gations to meet, if he ever knew it. He took time off, went to the city, and stayed as long as his money lasted. CL When he returned and the foreman asked for an explanation, he was boor- ish. He had neither rhyme nor reason. He was simply insolent, stubborn, dog- gedly impertinent, sullen, and then silent £•» s<* I have never heard any one excuse his performances on the ground that it was due to his artistic temperament, how- ever. In fact, quite other names were used. But so far as I am able to discern, he had the same artistic temperament that the painter or sculptor has. HE artistic temperament has ^^ ceased to irritate and has begun to interest me. It has become a problem in science. I have watched its manifesta- tion in the ditch-digger, the clown, the " menial," in the " wash-lady," the scrub-woman, the cook, the farm-boss, the supervisor, the superintendent, the management, myself included, and I find, upon careful scrutiny, that all have the artistic temperament just in propor- tion to their ignorance, to the area of their uncultured, undisciplined acreage. In other words, the artistic tempera- ment is a common manifestation of ignorance. The artistic temperament is an expression of an undisciplined mind. Page 156 4 you deserve it — your present belief or disbelief does not affect the issue. But make sure of this : if you are to be a great soul in Heaven, you have got to begin to be a great soul here. Remorse is the form that failure takes when it has made a grab and got nothing. HE mind sees all, hears all, listens, V./ sifts, weighs and decides a* Over against this there is something in man which sees the mind and watches its workings — which analyzes the mind and knows why it does certain things, which knows the mind is not the soul; and this something that knows the mind is not the soul, is the soul s* s— OF 'ELBERT HUBBARD Page 157 GARLYLE tells of a certain village in the dominion of Peter the Great where a few Catholic families dwelt. The " best citizens" felt that these Cath- olics were a menace to the well-being of the place, as " they were worshipers of images and hopelessly given over to popery." So, for the good of the place, and the glory of FROWSLED,towsled, grea- sy and shiny One, in bat- tered dinky derby and tight- ly buttoned Prince Albert, blew into the Shop the other day and greeted me effusively. He was one of the Elect, he said, temporarily reduced and slightly disfigured by too much contact with God, the first citi- zens sent a commis- sion to the King asking permission to kill the Catho- lics S+ Ztr The King heard their prayer and agreed to give them the desired permis- sion, provided they would agree to his giving other Catholics permission to kill them. " Oh, but your Majesty," replied the commissioners, " there is a difference — you seem to forget that we are in posses- sion of the True Faith! " r-©» .'-©» "jHE dominant note observable in ^■^ nature — observable only to the eye of the mind that has severed itself from the prejudices of the will — is blitheness. C She seems always to be laughing; her most terrible moments are like the scowls that gran'pa puts on in front of naughty children who really amuse him — the mocking mask of mirth. Nature goes her way through her four seasons with a carelessness, an insouciance, a sang froid, such as men have who care nothing for death or who have learned the fine secret that the tomb covers, but does not hide. Life is a huge joke to the Immortal Mother. She laughs eternally because she is wiser than her children. She knows nothing is lost. She knows that death is recomposition and pain the way character is tooled. #c\HE one unethical thing in the uni- ^^ verse is to " brand " any one with a bad name, especially so if this person happens to be in the same line of busi- ness as yourself. The business world no longer knocks a competitor. ESP ONSIBILI TIES Gravitate to the Person Who can Shoulder Them ; POWER Flows to the Man Who Knows How a cold and cruel world. He glibly explained these things, although he needed not, for life writes its record on the face, and the record in this case was writ large. Society was all wrong — the rich were getting richer, the poor poorer — merit was never considered, all things went by favoritism — my friend longed for the Ideal Life. I started to say some- thing, but the Lubricated One shut me off with the gracious wave of a hand un- manicured. " Oh, never mind that," said he, " I anticipate you — you are going to say that the Ideal Life is an iridescent dream, and that all the East Aurora there is is the East Aurora that one carries in his own breast. Truth, truth, shining truth, but you see I brought my East Aurora with me — my heart is right — I believe in the Brotherhood of Man!" $+■ $+> " And you have no money?" I mused aloud, trying to gain time to formulate a Scheme s— $* " Money — money? Have I money? Why, Comrade, I am a feather! I trust I am in time for the quarterly dividend!" " Yes," he continued, " and I never could have reached this Haven of Rest — I mean Work — were it not for Col. Smith of Cleveland — A. J. — great fellow, is n't he? He gave me a ticket here. Where's Ali Baba? I think I'll have him take me over to the Phalanstery and get a bite of something before I go to work. ' You can take no joy in your tasks if you are on half rations,' William Morris used to say, and wisely say. Ali Baba, he's the man I want to see!" Page 158 THE JVOTE J30 0/Z, " There he is," I exclaimed, " out there on that wagon with the spotted pony, and the load of mail bags." I walked to the door, arm in arm, with my new found friend, and as we reached the steps I pressed a big silver dollar in his palm and called, " Oh, Baba, one moment, please — here is a gentleman going to Buffalo. He wants to catch the four o'clock train!" €[ Baba reached out a big calloused hand, and gave the fellow a lift to the top of the mail bags. " Hold on," called the Elect One, " just a second!" We shook hands warmly. " Give my regards to Col. Smith when you see him," I said, as the wagon moved away s— s* " That I will!" called the passenger astride of the mail bags — " that I will — he's our kind, is the Colonel — so long!" And he lifted the battered derby with a flourish that symboled sincerity, respect, good will, and told of the brotherhood of man. I now hear that the Frowsy One has given a not wholly complimentary lecture on " The Roy crofters as I Found Them."— One of the Elect. .*• .-•• HE best service a book can render ^■^ you is, not to impart truth, but to make you think it out for yourself $+■ Health and happiness can be found only out of doors. HOR disobedience the man and wo- man were put out of the Garden — they had wandered far — and they can only return hand in hand. If you have not known poverty, heart- hunger and misunderstanding, God has overlooked you, and you are to be pitied. $•> ."•«► Theology is not what we know about God, but what we know we do not know about Nature. Men congratulate themselves on their position, no matter what it is; the world is wrong, not they. PICNIC party is a pretty good example of applied communism. The atmo- sphere on such an occasion is vibrant with good will and good cheer. Everybody wants to carry the baskets, and everybody is anxious to help everybody else over the fence and across the ditch. Reaching the place that the party has set out for, some get fuel, others water, still others arrange the tables. The spirit of co-operation and mutual service is supreme. There are no old, no young, no high, no low — the college-bred and homespun meet on an equality. There are no noses in the air; patronage is unheard of. Did I say that all unite on this occasion. I forgot. There is one couple that followed far behind on the way to the picnic-ground. They talked together soft and low. At the ground they did not gather fuel, nor did they wash the dishes after the meal. Instead they sat on a log, close together, but clear apart from the rest, almost lost in the dense foliage. They were in love, very much in love — a fact patent to all observers. All the rest were in love, too, but the many were filled with universal love, while this one couple focused their thoughts upon the personal and particu- lar S+ £•» They were talking of the " home " they were soon to have — love in a cottage. C Schopenhauer would explain that they were caught in the toils of the " genius of the genus." Nature was intent on using them for a purpose. This desire on their part to get off in secrecy by themselves, to hide away and exclude the world, was right and proper. But to found a society on this transient and intense mood is not scientific. This young man and young woman fully expected to perpetuate their mood — that is exactly what they hoped to do. C They are going to have a perpetual trysting-place, and never for a moment will their cottage become irksome. But life to them will only be possible as they mix with other lives. The home is founded on this momentary sex impulse O/^ TBLBBR.T HUBBARD Page 159 of exclusiveness; and the reason joy and peace do not last is because the occu- pants cease to be individual and long to become universal. Exclusion has its use, and up to a certain point it serves, but a point is surely reached where it is not wise to say, " Here will we build three tabernacles" — not one. The selfishness of individual love should give way to the universal. Where the heart once went out to a per- son, it now goes out to mankind. The lesser love is absorbed by the greater. BONEST people are those who have been lifted up into a more spiritual atmosphere. They exercise an attractive force, and the better they are, the stronger this silent force they exert works for good. Purity of purpose is a force, just as truly as is the Law of Gravitation. €[ The man who can not take care of himself and think for him- self, and act rightly for himself, will be a drag and a burden on any community. Self-reliance, self-respect and self-control are the three things needful — and these things will bring you success in a com- munity, or out of it. HE monks were the first of our ^J modern bookmakers, and the volumes they made are even yet the hopeless tantalization of every aspiring printer and binder. They set us a stand- ard of excellence so high that it almost discourages emulation. Italian art, from which our modern art is derived, was not a private affair — it was for the Church, and the Church was for all. ?■*■ :>o EN who marry for gratification, M< propagation or the matter of but- tons or socks, must expect to cope with and deal in a certain amount of quibble, subterfuge, concealments, and double, deep-dyed prevarication m> And these things will stain the fabric of the souls of those who juggle them, and leave their mark upon futurity. When you see a tomcat with his whiskers •full of feathers, do not say "Canary!" — he '11 take offense. ■ ENTLENESS, consideration and constancy are natural to the civilized, normal man — these things pay and are in accordance with his best welfare. They are a part of the great divine law that works for the self-pre- servation and evolution of the species. Enlightened self-interest means fidelity; and loyalty to your own is the only policy that pays compound interest to both borrower and lender. That which is natural is best; and what is best is most expedient; the expedient thing is the right thing; and righteousness is simply a form of commonsense. That is good which serves — and that which serves is sacred, and nothing else is. OO much intimacy repels. Propin- V^ quity is both the cause of love and its cure. The secret of human satisfac- tion lies in the just balance that separ- ates indulgence and denial. Man in his heart feels that he was made to be free. Morever he compliments himself by thinking that he knows what is for his own good. When you tell him he does not, and issue threats and prohibitions, you sow the seeds of rebellion. Society is now existing under a condition of enforced monogamy, but " prohibition" does not prohibit, and the effects of force are always more or less neutralized by stealth. It needs no argument to prove that William Dean Howells is right in his assertion that " American society is imperfectly monogamous." The man who does too much for others leaves himself underdone. Meanness is more in half-doing than in omitting acts of generosity. Not only does beauty fade, but it leaves a record upon the face as to what be- came of it. People whose souls are made of dawn- stuff and starshine may make mistakes, but God will not judge them by these alone *•» *•» Page 160 THB WOTB jBOO^C EN are not punished for their sins, but by them. Expression is necessary to life a» The spirit grows through exercise of its fac- ulties, just as a muscle grows strong through use. Life is expression, and re- pression is stagnation — death s+ .-<*• Yet there is right expression and wrong expression. If a man allows his life to run riot, and only the animal side of his nature is allowed to express itself, he is repress- ing his highest and best, and therefore those qualities not used atrophy and die s* Sensuality, gluttony and the life of license re- press the life of the spirit, and the soul never blossoms; and this is what it is to lose one's soul s+ s+ C All adown the centuries, thinking men have noted these great truths, and again and again we find individuals forsaking, in horror, the life of the senses and devot- ing themselves to the life of the spirit. C. The question of expression through the spirit or through the senses — through the soul or the body — has been the pivotal point of all philosophies and the inspiration of all religions. Asceticism in our day finds an interest- ing manifestation in the Trappists, who live on a mountain, nearly inaccessible, and deprive themselves of almost every vestige of bodily comfort — going with out food for days, wearing uncomfortable garments, suffering severe cold. So here we find the extreme instance of men repressing the faculties of the body, in order that the spirit may find ample opportunity for exercise. Between this extreme repression and the license of the sensualist lies the truth. But just where, is the great question; OULD you have your name smell sweet with the myrrh of remembrance, and chime melodiously in the ear of future days? Then cultivate faith, not doubt $+ s» And give every man credit for the good he does, Never seeking to attribute base motives to beautiful acts. Actions count s+ *+ and the desire of one person, who thinks he has discovered the norm, to compel all other men to stop there has led to war and strife untold. All law centers around, this point: What shall men be allowed to do? Most of the frightful cruelties inflicted on mankind during the past have sprung out of a difference of opin- ion arising through a difference in tem- perament. The question is as live today as it was two thousand years ago: What expres- sion is best? that is, What shall we do to be saved? And concrete ab- surdity consists in saying we must all do the same thing. C Whether the race will ever grow to a point where men will be willing to leave the matter of life-expression to the individual is a question . Most men are anxious to do what is best for them- selves and least harmful to others. The average man now has intelligence enough. Utopia is not far off, if the folk who govern us, for a consideration, would only be willing to do unto others as they would be done by. War among nations, and strife among individuals, is a result of the covetous spirit to possess power or things, or both. A little more patience, a little more charity for all, a little more devotion, a little more love, with less bowing down to the past, a brave looking-forward to the future, with more confidence in our- selves, and more faith in our fellows, and the race will be ripe for a great burst of light and life. :-€» c» CADEMIC education is the act of 2— *■ memorizing things read in books, and things told by college professors who got their education mostly by mem- orizing things read in books. OF TtLBERJT HUBBARD Page 161 HE other day I read in a printed book these words, " Some mocked, some shook their heads and some be- ^* lieved." And that is the uni- versal experience of every man who ever thought anything or did anything, or was anything. People always mock the thing they are not used to. Afterwards their hilarious mockery may reduce it- self to a dubious shaking of the head, and a cynical smile; then the smile may fade away into blankness, and the man may believe. Deborah standing in the doorway of her father's house and mak- ing fun of the moon-faced Benjamin as he walked up the street munching at his loaves and gaping on every side, is typical so so Deborah had no flitting ghost of a thought that this strange, loaf-munch- ing, mirth-moving youth would ere long humble her into the very dust; then when she had been flung adrift by fate, her arms would reach out to him and he would marry her and give her im- mortality by linking her name with his own — the greatest name America has produced so so No, of course she had n't. Saul of Tarsus, going down to Damascus to persecute the Christians, could not foresee that he would come back and henceforth be the Master Christian of all time so &+■ Some mocked, some shook their heads and some believed. Yes, be you preacher, lawyer, physician, artist, writer, do your work the best you can and try to live up to your highest ideal, some will surely mock. If you have genius a great many will mock, and a great many will shake their heads. But although a great multitude may mock, so long as a few believe, all is well. No good life was ever lived but there was some one believed in it. These few people who believe in us make life possible. Without them, what should we do? But with them we are knitted to the Infinite so so Let the mob mock, let the crowd shake their heads! There are a few who believe. €1 I know a cottage whose door for me always stands ajar, and where the dwell- ers therein start with gladness when they hear the coming of my footsteps so to — Some Mocked — Some Believed know: That newspa- pers are managed by men; And that editors are men; . And that doctors are men; ^** And that lawyers are men; And that judges are men; And that all laws are and have been made by men; And that all priests and preachers are men; *•► so And that all religions were made and formulated by men; And that all books were written by men; C And that all the justice we know is man's justice; And that what we call God's justice is only man's idea of what he would do if he were God; And that this idea changes as man changes; so so And that man's conception of God's justice has softened, refined, and become less severe than ever before; And that all the love we know is man's love; so so And all compassion, man's compassion; And all sympathy, man's sympathy; And all forgiveness, man's forgiveness; And that there is nothing finer, greater or nobler in the world than man; And that all beings, spirits and persons greater than man have been, and are, the creation of man's mind; And that man is not yet completed, but only in process of creation; And that in his present transitional state he has partially abandoned intuition, without fully getting control of his in- tellect; And that all laws, creeds and dogmas are of only transient value; And should be eliminated when they no longer minister to human happiness so C And that now, for the first time in the history of the world, a very large number of people know these things; so d, And are exercising their brains; And that the brain is an organ and grows strong by use, and only through use; so Page 162 THE 1VOTE BOO/C And that man's ability to think is a new acquisition; And that very few people as yet are able to think at all, being moved by feeling — hunger, fear, and the hope of reward; C And that most so-called educated men are those who have memorized things and can glibly repeat the things which other men and e t™ibty ^ HE man CIENCE is simply the clas- sification of the common knowledge of the common people. It is bringing to- gether the things we all know and putting them together so we can use them. This is creation and finds its analogy in Nature, where the ele- ments are com- bined in certain ways to give us ana men gnoiy |lv^ ways to give us told them; for to ever received quick reC- fruits or flowers or think efficiently _ ... « - , . ognition, but not a lasting one must be log- ical, rational, sci- entific and philo- sophic; &+ s^ That to be logical one must be able to follow a sequence, or a cause and ef- fect, step by step; That to be ration- al one must be able to accept and use a unit of measure- ment, so as to as- certain proportions and to reason rightly concerning the sim- ple movements of life and its tendencies; That to be scientific one must be able to classify and coordinate the facts that logic and reason supply; And that to be philosophic he must be able to unify and deduce right conclu- sions from science; And that this faculty of efficient think- ing is yet only in its infancy; And that philosophic thinking gives wings to the imagination; And that through right thinking we will gradually learn to control our bodies, our tempers, our desires, our imagi- nations, our environment; And that the trained imagination is a searchlight which reveals the future; And that by the use of imagination we now see Paradise ahead; A Paradise of increasing effort, work, endeavor, and increasing power; A Paradise of this world, that is to come through health, work, simplicity, hon- esty, mutuality, cooperation, reciprocity and love? — A Question — Do You Know! fame. We deify only the Gen- tle Man— the man of heart. The sober good sense of the time, simply through the law of self-preservation, will not continue to push to the front the man who delights in a fight. gram £» $+■ Every living man is a salesman. We all have something to offer — doctors, lawyers, preachers, actors, teachers, painters, orators, poets, clerks, mer- chants — all sell their talent, their skill, their knowl- edge or the result and accumulation of their talent,their skill, their knowl- edge, their foresight, wit, cleverness $+ ORATORS have died practically un- heard; writers have existed in gar- rets, and starved painters have com- mitted suicide — all through an inability to command the attention of the public. One-half the battle is to get the speaker's eye; the other half is to have something to say s+ s>+ The wrecks of the world are of two kinds, those who have nothing that society wants, and those who do not know how to get their goods into the front win- dow s^ s» Good luck is science not yet classified; just as the supernatural is the natural not yet understood. Men who are successful in most of their undertakings we call " lucky dogs." ** Diagnose the case, however, and you find that these successful men all have certain qualities. Men succeed or fail through lack of positive qualities, or through the possession of certain nega- tive qualities s+ $+ OP TSLBE&T HUBBARD Page 163 T is perfectly safe to say that ninety -nine men out of a hun- dred, in civilized countries, are opposed to war. Savages like to go to war; we do not. €1 We are farmers, mechanics, merchants, manufacturers, teachers, and all we ask is the privilege of attending to our own business. We own our homes, love our friends, are devoted to our families, and do not interfere with our neighbors any more than is neces- sary — we have work to do, and wish to work while it is called the day. We recognize that life is short, and the night cometh. Leave us alone $&■ s+ C But they will not — these demagogues, politicians and rogues intent on the strenuous life. We wish to be peaceable and want to be kind, but they say this life is warfare and we must fight *•> Of course we would fight to protect our homes; but our homes are not threat- ened, nor our liberties, either, save by the men who chew the ubiquitous clove and insist on the strenuous life. Leave us alone s+ $<* We wish to pay off the mortgages on our houses, to educate our children, to work, to read, to meditate, to pre- pare for old age and quick-coming, cool, all-enfolding death. But they will not leave us alone — these men who insist on governing us and living off our labor. They tax us, eat our substance, conscript us, draft our boys into their wars to fight farmers whose chief offenses are that they wear trousers that bag at the knee and culti- vate an objectionable style of whisker. C They call themselves the superior class. They live off the labor of our hands. They essay the task of govern- ing us for a consideration. They deceive us — this superior class — they hoodwink us; they betray us; they bulldoze us ALM, patient, persistent pressure wins. It wins! Violence is transient. Hate, wrath, vengeance are all forms of fear, and do not en- dure. Silent, persistent effort will dissipate them all. Be strong ! &+> ^ by the plea of patriotism, d They de- ceive us, and oh, the infamy and the shame of it! They deceive us in the name of the bleeding Christ — the gentle Christ whose love embraced a world, and whose pitying eyes look down upon us from a cross — the Christ who dis- tinctly taught that war was wrong, and that the only rule of life should be to do unto others as we would be done by s^ s^ In order to estab- lish a reason for their domination this self-appointed superior class pre- tend to follow in the footsteps of Christ — they call themselves Chris- tians Sfr s«* Few people, comparatively, think for themselves, and so this deception acts as a hypnosis on the many, and being peaceably disposed, they accept it $& s* C But Christ never endorsed war, not even a war of self-defense, much less a war of aggression. The Bible is the book we all talk about but seldom read. d, Christ opposed war, never took up a collection, accepted no salary, founded no church, had no ritual, wore no mitre nor robe of office. He did not belong to the superior class — did not ever take pains to associate with respectable peo- ple. He was a carpenter who felt certain truths so intensely that He left His bench for a time and went forth speaking to men in the streets, the market places and by the seashore. War is hell s& s^ We would like to obey the Golden Rule. C[ But the superior class will not have it so — they pass conscription laws, and use the army thus conscripted to con- script other men s<* s& War is the sure result of the existence of armed men. That country which main- tains a large standing army will sooner or later have a war on hand. The man who prides himself on fisticuffs is going, some day, to meet a man who considers Page 164 TUB WOTB BOO/C himself a better man, and they will fight. <£ So the people who wish to follow the teachings of Christ are not allowed to do so, but are taxed, outraged, deceived by governments — by the superior class who demand that we shall lead the strenuous life, when all we ask is the privilege of doing our work — and doing unto others as we would be done by *•» C Christ taught humility, meekness, the forgiveness of one's enemies, and that to kill is wrong. The Bible teaches men not to swear, but the superior class swear us on the Bible in which they do not believe. The only relief lies in education. Edu- cate men not to fight, and that it is wrong to kill. Teach them the Golden Rule, and yet again teach them the Golden Rule. Silently defy this superior class by refusing to bow down to their fetich of bullets. — Leave Us Alone. ■ *• .*> COMMON question is this one, " Would you care to live your life over again? " C Not only is it a common question, but a foolish one, since we were sent into life without our permission, and are being sent out of it against our will, and the option of a return-ticket is not ours. But if urged to reply I would say with Ben- jamin Franklin, " Yes, provided, of course, that you allow me the author's privilege of correcting the second edi- tion." If, however, this is denied, I will still say, " Yes," and say it so quickly it will give you vertigo. In reading the Journal of John Wesley the other day, I ran across this item written in the author's eighty-fifth year, "In all of my life I have never had a period of depression nor unhappiness that lasted more than half an hour." I can truthfully say the same. One thing even Omnipotence can not do, and that is to make that which once occurred never to have been. The past is mine ■-■+ c+ What does life mean to me? Everything! Because I have everything with which to enjoy life. I own a beautiful home, well furnished, and this home is not decorated with a mortgage. I have youth — I am only fifty — and as in degree the public is willing to lend me its large furry ear, I have prospects. I have a library of five thousand volumes to read; and besides, I have a little case of a hundred books to love, bound in full levant, hand-tooled. Then besides I have a saddle-horse with a pedigree like unto that of a Daughter of the Revolution; a Howard watch, and a fur-lined overcoat. So there now, why should n't I enjoy Life? »» &+■ 41 I anticipate your answer, which is, that a man may have all of these things enumerated and also have indigestion and chronic Bright's Disease, so that the digger in the ditch, than he, is happier far. Your point is well taken, and so I will gently explain that if I have any aches or pains I am not aware of them. C I have never used tobacco, nor spiri- tuous liquors, nor have I contracted the chloral, cocaine, bromide or morphine habit, never having invested a dollar in medicine, patented, proprietary nor prescribed *^ s^ In fact, I have never had occasion to consult a physician. I have good eye- sight, sound teeth, a perfect digestion, and God grants to me His great gift of sleep *^ »+■ And again you say, " Very well, but you yourself have said, ' Expression is necessary to life,' and that the man who has everything is to be pitied, since he has nothing to work for, and that to have everything is to lose all, for life lies in the struggle." All the points are well made. But I have work to do — compelling work — that I can not dele- gate to others *•» *•► This prevents incipient smugosity and introspection. For more than twelve years I have written the copy for two monthly magazines. During that time no issue of either magazine has been skipped. The combined paid-in-advance circulation of these periodicals is more than two hundred thousand copies each issue, giving me an audience, counting at a conservative rate of three readers to a magazine, of more than a half- million souls. Here is a responsibility OT 7ELBEJRT HUBBARD Page 165 that may well sober any man, and which would subdue him, actually, if he stopped to contemplate it. The success of Blondin in crossing the Niagara Gorge on a wire, with a man on his back, hinged on his not stopping to think it over. In order to write well you require respite and rest in change. And so to keep my think-apparatus in good working order I dilute the day with much manual work — which is only another word for play. <{, Big mental work is done in heats s^ Between these heats are intervals of delightful stupidity. To cultivate his dull moments is the mark of wisdom for almost every thought- juggler who aspires to keep three balls in the air at one time. In the course of each year I give about a hundred lec- tures «*• $+■ But besides writing and public speak- ing, I have something to do with a semi-communistic corporation called The Roy crofters, employing upwards of five hundred people $+ s+ The work of The Roycrofters is divided into departments as follows: a farm, bank, hotel, printing-plant, bookbindery, furniture-factory and blacksmith shop **> The workers in these various departments are mostly people of moderate experi- ence, and therefore more or less super- intendence is demanded. Eternal vigi- lance is not only the price of liberty but of success in business, and knowing this I keep in touch with all departments of the work. So far, we have always been able to meet our payroll. All of the top-notchers in the Roycroft Shops have been evolved there, so it will be seen that we aim to make something besides books. In fact, we have a brass band, an art-gallery, a reading-room, a library, and we have lectures, classes or concerts every night in the week. Some of these classes I teach, and usually I speak in the Roycroft Chapel twice a week on current topics s+ s+ These things are here explained to make clear the point that I have no time for ennui or brooding over troubles past or those to come. Even what I say here is written on by-product time, on board a railroad-train, going to meet a lecture engagement, seated with a strange fat man who talks to me, as I write, about the weather, news from nowhere, and his most wonderful collection of steins. All of which, I hear you say, is very interesting, but somewhat irrelevant and inconsequential, since one may have all of the things just named, and also hold the just balance between activity and rest, concentration and relaxation, which we call health, and yet his life be faulty, incomplete, a failure for lack of one thing — Love s+ $+■ Your point is well made. When Charles Kingsley was asked to name the secret of his success he replied, "I had a friend." C If asked the same question I would give the same answer. I might also ex- plain that my friend is a woman. This woman is my wife, legally and otherwise. She is also my comrade, my companion, my chum, my business part- ner s* :** There has long been a suspicion that when God said, " I will make a help- meet for man," the remark was a subtle bit of sarcasm. However, the woman of whom I am speaking proves what God can do when He concentrates on His work *»• a* To this woman I owe all I am — and to her the world owes its gratitude for any and all, be it much or little, that I have given it. My religion is all in my wife's name &+■ *•> And I am not bankrupt, for all she has is mine, if I can use it, and in degree I have used it **• a^ And why I prize life, and desire to live, is that I may give the world more of the treasures of her heart and mind, realizing with perfect faith that the sup- ply coming from Infinity can never be lessened nor decreased. I have succeeded beyond the wildest ambitions of my youth, but I am glad to find that my desires outstrip my per- formances, and as fast as I climb one hill I see a summit beyond. So I am not satisfied, nor do I ever declare, " Here will I build three tabernacles," but forever do I hear a voice which says, " Arise and get thee hence, for this is not thy rest." Page 166 '©» elBBON, who was a Deist or Mono- theist and really liked the Jews, intimates that it was lucky for the Christians that Constantine did n't em- brace Judaism instead of Christianity, for if he had, the Jews would have treated the Christ- ians exactly as the Christians have since treated the Jews m» Of course, nobody claims that Christianity is the religion of Christ — it is the religious rule of pagan Rome, with Christ as a convenient la- bel. Gibbon, in this connection, says at least one irrefut- able thing and that is that the Jewish people are men and women. Christians are men and women, too; both are surely human beings, and it is quite likely that the race is not to the swift, nor the battle to the strong, but time and chance happeneth to them all. I am not so sure that Gibbon was right when he says the Christians were lucky in that Constantine did not turn Jew. To be persecuted is not wholly a calamity, but to persecute is to do that for which Nature seemingly affords no compensa- tion. The persecutor dies, but the perse- cuted lives on forever. The struggle for existence which the Jew has had to make, is the one thing that has differ- entiated him and made him strong. Those first Christians — Primitive Christ- ians — who lived during the years from the time of Paul to that of Constantine, were a simple, direct, sincere and honest people — opinionated no doubt, and ob- stinately dogmatic, but with virtues that can never be omitted nor waived. They were economical, industrious and filled with the spirit of brotherhood, and HE man who is worthy of being a leader of men will never complain of the stupidity of his helpers, of the ingratitude of mankind, nor of the inappreciation of the pub- lic. These things are all a part of the great game of life, and to meet them and not go down before them in discourage- ment and defeat is the final proof of power. they possessed a fine pride concerning their humility, as all ascetics do. They have every characteristic that distinguish- ed the Jew of the Middle Ages — those characteristics which invite persecution, and wax strong under it. Poverty and persecution seem neces- sary factors in fixing upon a people a distinctive and peculiar religion «•» Persecution and poverty have no power to stamp out a religion — all they do is to stain it deeper into the hearts of its votar- ies. Centuries of starvation and re- pression deepened the religious im- pulse of the Irish, and it has ever been the same with the Jew. The downfall of primitive Christ- ianity dates from the day that Con- stantine embraced it and thereby made it| popular. Prosperity is a form of disin- tegration — a ripening of the fruit. Things succeed only that they may die. Liberal Judaism is fast becoming a Universal Religion, taught in fact, if not in name, by priests, preachers and muftis of all denominations. The end of the Jew is near, for we are adopting him, willy, nilly. — The Jews. j^vHE wise man contains in himself ^^ every quality of the foolish person, plus the attributes and characteristics of the wise one. His foolishness is held in check by discretion, and instead of energy being blown about by caprice, it is controlled by judgment. The object of teaching a child is to enable him to get along without his teacher s^ *•• Chase your chase you. work or your work will Page 168 C THB 7VOTE BOOX, i HE trouble with the hoe-man is too much hoe — it is hoe- congestion s+ «* The hoe is all right, and all '^men should hoe. If all men hoed a little, no man would have to hoe all the time. To hoe all the time slants the brow. To never hoe tends to hydrocephalus and nervous prostration. Many men never hoe, because, they say, " I don't have to." It is a fool's answer. C^ Then very many men are not allowed to hoe — the land is needed for game pre- serves. And in a country called Italy, where the true type of hoe-man is found most abundantly, there is an army of two hundred and fifty thousand fighting men who have to be fed with the things the hoe-man digs out of the ground. Wherever there are many sol- diers there are also many hoe-men. €1 Some one must hoe. All food and all wealth are hoed out of the ground. If you never hoe, and yet eat, you are slanting the forehead of the hoe-man and adding to that stolid look of God- forsaken hopelessness. If you help the hoe-man hoe, he will then have time to think, and gradually the shape of his head will change, his eye will brighten, the coarse mouth will become expressive, and at times he will take his dumb gaze from the earth and look up at the stars. Let us all hoe — a little. ."♦ .'♦ IGHTING according to Mar- quis of Queensberry rules with five-ounce gloves is not a dangerous sport. In the year past, not a single ser- ious accident has occurred among all the many fights in the State of New York. OWN at Syracuse, where they take things cum grano salts, is a concern that does busi- ness under the unique name of " Mary Elizabeth." The head of the firm is Fanny Reigel Evans, a widow anywhere between thirty and fifty. Five years ago she had sorrow, bereavement and a much tangled estate to fill up the void of leaden hours. d The lawyers straightened out the estate — and kept it. This simplified matters &— s+ The mother would have just laid down and died of a broken heart, for hearts are made to be broken, but she had a family of three girls and a boy just blooming into adult life, leaving child- hood behind. C It is easy to die, but to bravely live and face each new day — that often takes courage, indeed! I think so. And so we find Mrs. Evans in dire ex- tremity revolving in her mind what she could do and do well, that she might earn a living for herself and brood. She thought she could not do anything, but it came to her that years before she had made candy for her brothers and sisters, and then for neighbors, and occasionally for fairs and bazaars. So she made some candy and Mary Elizabeth, a bright slip of a girl, went out and sold it. Mary Elizabeth was genius enough to march her troops on a phalanx — the candy was wrapped, boxed, labeled and tied in a most tempting and appetizing way. Then Mary Elizabeth wrote her name with one hand on every package to show that the goods were gen- uine. €1 People smiled and bought, and would have patted Mary Elizabeth on her flaxen head, but she was fourteen goin' on fifteen $+■ s+ Orders came in for the Mary Elizabeth candy — people of taste and distinction liked it and liked the looks of it. Then they liked the looks of Mary Elizabeth — she was such a fine, strong, healthy youngster — so full of life and good cheer — so honest and genuine! The business grew. It continued to grow. It is growing still. It is managed by Mrs. Evans, her three daughters and her son. These five work together as one person. They man the ship . o s«» This earnest, honest, healthy, intelli- gent, active, alert and loving little group produce candy of a most superior kind and quality. The candy they make is like themselves $+■ &+■ That is all we can do anyway — repro- duce ourselves. Your work is a broken off piece of your own spiritual estate. If there are sleazy strands in the warp and woof of your character, they will reap- pear in the woven fabric. Everything we make, we manufacture right out of our hearts $+> •«* The name " Mary Elizabeth" stuck — it is still on the package. If love writes all the good books, sings all the songs, covers the canvas with harmonious color, and liberates beauty from the marble block, why may it not make candy and do business ! I think it can and does. The more love you work up into life the better for you and the better for the world. Starr King tried to trace the transform- ing of a beefsteak into a poem, and we can trace mother-love into a factory that makes an art out of a candy pack- age. Here you get the true correlation of force — the divine transmutation of en- ergy 5^ 5^ Art is the beautiful way of doing things. C. There is quite a list of things I do not know, but set this down as beyond dis- pute: There can be no art without love, and the love you keep is the love you liberate in your work. — Mary Elizabeth. .«* ©• HITERATURE is the noblest of all the arts. Music dies on the air, or at best exists only as a memory; oratory ceases with the effort; the painter's col- ors fade and the canvas rots; the marble is dragged from its pedestal and is broken into fragments; but the Index Expurgatorius is as naught, and the books burned by the fires of the auto da fe still live. Literature is reproduced ten thou- sand times ten thousand and lodges its appeal with posterity. It dedicates itself to Time s* s«» OjF 'ELBERT HUBBARD Page 171 IN England and America, every citi- zen with a grievance has the legal right to prosecute or defend his own case before the courts. If he can not do this in an intelligible manner, the judge, as in the Age of the Barons, will tell him he must have the services of a lawyer. Now, if the man has come into court of his own accord, he can go and hire a lawyer, or else it's " back to the woods." If he hasbeenbrought into court against his will, and he has no money to hire a barrister, the court is obliged to name a lawyer to assist him exactly, as in olden times. I state the fact for the benefit of any of my friends who may be brought before a Sunrise Court. " The idea of justice, excepting as a legal fiction," says that eminent lawyer, Clar- ence Darrow, " has been long abandoned by the people of intelligence. We do the thing we want to do, if not thwarted by our neighbors, and hire men to get the courts to help us. A lawyer's business is to evade the law, quite as much as to comply with it." Thus, by befogging judge and jury, and reading into the law new interpretations, are we arriving at peaceful anarchy by indirection. The danger of this process lies in the fact that while judges are not for sale, lawyers certainly are. The " Rule of the People" is as yet a legal fiction, pleasing of course, but as rudimentary as that pocket on the back of a barrister. Laugh with folks — not at them. OHE world is full of folks who are quick to ascribe an ulterior motive to every generous act. They ask with uplifted eyebrow: " Was Mary Magda- lene sincere? Was n't it just a transient, hysterical spasm of repentance? *•» And about that box of precious ointment — what proof is there that she did n't steal it? " *» «•» F I supply you a thought you may remember it and you may not. But if I can make you think a thought for yourself, I have indeed added to your stature. |OT long ago, a woman, going through from New York to Chicago, stopped off at Buf- falo and came out to visit the Roy croft Shop. She had only recently come over to the Lord's side, so everything in Sun-up was very new and novel, just as it would be to a " sheep " recently arrived in heaven. d, Among other things that seemed curious to this wo- man were the no- tices on the bulle- tin board. One such announcement reads, " Class in Greekhistorymeets tonight at 7:30 in the Oak Room." s+ $* Now, this woman's husband is an instruc- tor in History in Columbia University. And when she saw that particular notice she was especially interested. " Who teaches that class?" she asked of the girl who was acting as guide. " Mr. McVulcan, the blacksmith," was the answer. " What! a blacksmith teaching Greek History?" s+ :■+■ " Why, yes, of course." " Show him to me." So the two tramped back to the McVul- can studio, and there were the black- smith and his busy helpers pounding away on the anvils. " That is the man," said the guide, who thought the visitor wanted to talk with this volunteer school-teacher. " No, I do not wish to speak with him, I might be disappointed. I just want to go away and remember that here a man may be a teacher of history and something more." $+■ s+ " You mean a blacksmith and something more," answered the guide with a smile. d " No, I mean what I say, and it im- plies no slight upon my husband, either. He often bemoans the fact that he can only talk — he can not do things." Another thing that surprised this visitor was that an East Aurora preacher was also there at work, handling the big Page 172 THE WOTB BOO/C sledge, acting as the blacksmith's helper. H And the woman went away full of the thought that she had caught a glimpse of Utopia *»• s+ But it was n't Utopia — it was only a finger on a mile-post pointing the way. CI. If a man works ten hours at heavy manual labor, the probabilities are that he has little vitality left for thought. And who can wonder that if, too often, when the day's work is done, he seeks forgetfulness from his sore joints in strong drink ! And then most certainly he has no mind for books. So we look at the man as he nods in his chair at eventide and we say he is stupid — he lacks sparkle. And surely he does fall far short of being clever. He has had too much of a good thing. d, And so has the soft, yellow, lily-fin- gered dyspeptic whom the world calls cultured a» .-*. These men must come together, and each bear a portion of the other's burdens. They must clasp hands for mutual re- spect and mutual support, and then we will have two strong men instead of a couple of defectives. And everywhere are the fingers on mile- posts pointing the way. We live in great times, Brother — your hand! your hand! €1 Now why was this woman surprised that a man should be a blacksmith and still teach a class in Greek History? Is the making of useful things out of iron degrading? s— ;♦• Oh, no. Robert Collyer was a blacksmith. Elihu Burritt was a shoemaker. Paul was a tentmaker. Jesus was a carpenter. C The woman's surprise was simply an involuntary indictment of the social and economic conditions under which we live s+ s+ We have so separated things and divi- ded them up, that for the most part, carpenters and blacksmiths are exclud- ed from " good society." How would a blacksmith look wearing white kid gloves at a reception perfunk? The idea of culture until yesterday was that if a man were cultured it was quite enough — he need not be useful. If a woman were pretty, let her sit around and look pretty. You might have stains on your soul, but God help you if you have any on your hands! This is extrica- tion, separation — specialization carried to the limit of lunacy. We are just getting back to sanity, and here was a woman surprised and delight- ed to find that culture and useful work were really not incompatible. Manual training is a necessary part of every man's education. All men should work with their hands. The trouble has been that we have given all the work to one set of men, and the culture to another set, and the result has been the degrada- tion of both. It is as if you should make your dinner of either pie or pickles. — Culture and Useful Work. Q LEASE bear in mind that the great- est dietetic sinners are not the poor and ignorant, but the so-called educated class. We all realize the dangers from strong drink, but strong meat that sets up its ferment after you eat it, is quite as bad as the product of the grain that is fermented first and swallowed after- wards *» s+ The craving for stimulants is a disease, and never goes with Dietetic Righteous- ness. Crime follows mal-nutrition, as does night the day. Irritability, stupid- ity, touchiness are some of the results of food poisoning. The criminal is a sick man. You try to sip your Martini, Fletcherize it, hold it in your mouth and taste, taste, taste it, and you are a hero if you can empty the glass. Nature rebels after two or three very little sips and it tastes like kerosene. Nature knows — trust her! XS there some one who believes in the value of your mission? Ah, I am glad, for without that stimulus you were in a sorry plight. Professor Tyndall once said the finest inspiration he ever received was from an old man who could scarcely read. This man acted as his ser- vant. Each morning the old man would knock on the door of the scientist and call, " Arise, Sir; it is near seven o'clock, and you have great work to do today." Or 'ELBERT HUBBARD Page 173 DENTIST to be successful must be a surgeon, an artist, a sculptor and a mechanic. He must have the same mental grasp of the laws of physics, chemistry and biology as is needed by the physician. He must have the manipulative skill that is required by the surgeon in his most delicate work. He must be able to take advantage of the finest re- quirements of the mechanic, and must have the abil- ity to carry out those mechanical operations on liv- ing tissue in such manner as to cause no irritation there- to. His workshop is a hole in the face about two inches in diameter; in that hole he has to perform] all of his operations and the patient takes the work away with him s^ s* In nine-tenths of the work done by the physician or surgeon, Nature is expected to complete what he leaves. The dentist has to do his work. His failures stand out where he can always see them. The doc- tor buries his. Most diseases are greatly aggravated by unsanitary oral conditions that some physicians ignore completely, but that every dentist appreciates. I venture the assertion that half the diseases that take toll of mankind will be controlled when dentistry has succeeded in teaching people to keep their mouths clean and their teeth in condition to masticate their food properly and vigorously. The beauty, vigor and health of the human body and mind are greatly de- pendent on the possession of sound, use- ful, masticating apparatus. Is n't the man who is able to control this situation worthy of equal honor with the writer of prescriptions? s* s» There is another thing to which I want to direct your attention in connection with the dentist's shop. The man in his care is usually in bad humor. He does not go to the dentist until he has to, as a rule, and as soon as he gets there he begins to fuss about countless other things he would rather be doing; as a result he gets peev- EAVE the idle rich to Nemesis. Disease and death are at their heels. The men who operate our great enterprises — mills, fac- tories, elevators, banks and department-stores — know- nothing of ease. Their work- ing-hours are not limited by the whistle. They sweat blood to meet payrolls and to keep the wheels of trade revolving. ish and will not sit still. The dentist has to show con- sideration s«» He must be tolerant. He has to do all the smiling, both for his patient and for himself. His best efforts are sel- dom appreciated. C He is commonly regarded as a dis- agreeable neces- sity. His task is a thankless one, and because as a rule he is square and honest, and charges by the hour or by the operation, he does not make as much money as he ought to make. A surgeon can put up a bluff. He can make a mountain out of a mole-hill and charge the price for removing a tumor when he takes out a wart, and the patient will never be any the wiser. The most the physician has to do is to look wise and let Nature take her course. Nature has precious little to do with the restoration of teeth in the human mouth. When I say a dentist has to be an artist, I mean he must have a knowledge of color, which enables him to properly match missing teeth with those remain- ing. When I say he must be a sculptor I mean he must have a knowledge of symmetry which will enable him to restore contours either in gold or silver or cement *»• a^ As a general proposition, the community believes in the banker who believes in the community. Page 174 erHB 1VOTE BOOK, HEN Theodore Roosevelt said that Elihu Root was " the most able man before the American people to- day, and probably the most able man ever before the American people," he slipped past the main en- trance of the Ananias Club for once, and walked the open road of truth. In all my acquaintanceship with so- called great men, I never met one who impressed me as being the genuine goods until I met Elihu Root. At that time he was Secretary of State. Doctor Johnson said, " If I should meet William Shakespeare on the stairs, I would faint away." If I had met Elihu Root in Washington in his office, my heart would have thumped fast. Since the days of Thomas Jefferson, we have never had a man in America that was in Elihu Root's class. The literal, cool fact is that Elihu Root and Thomas Jefferson each have the crystalline mind. I say " have," for, as far as I know, Thomas Jefferson is living yet, and his soul goes marching on. In what form it marches, I do not attempt to say s+ s+ But everything that Thomas Jefferson wrote was sharp, clear, lucid and logical. He was not an orator, but he was the best thinker who ever played a part in American politics. Read any of the State documents of Elihu Root and you will find the same lucidity. It is cold, clear, frosty, intellectual, with all soft senti- ment eliminated. Elihu Root's feelings never run over so that he stands in the slop. He is always in control of one man, and that is himself. Being master of his own spirit, he is also able to be master of many. At the Chicago Exposition, it was the greatest sight of my life to see how this man, slim, slender, agile, graceful, man- aged that fifteen thousand seething, struggling, moving mass of humanity. Elihu Root let them run out, as a mask- inonge takes the hook and scoots for the rushes, oh. But when the Chairman wanted to bring them back, he did it. He never spoke until he had the large, furry ear of that convention; and then his voice, exquisitely modulated, rang out clear as the song of an ax in the woods on an October morning. Never can I forget how he walked down to the front of the stage and pointing with his gavel at one cheering, shouting, howling individual, who stood on his chair and endeavored to incite the mob to violence. Root's attitude commanded silence, for just a second; but during that second, Root's voice rang forth. " If the gentle- man continues his present conduct but a very little further, he will bring a dis- grace upon the American People that time will not efface. I now order the gentleman to take his seat!" And the silence that followed was voci- ferous s^ «•» If the man wanted to raise a riot, there was his opportunity. Root gave him his chance; but he failed to rise to the level of events. He sank sullenly, cowed, back into his seat. Elihu Root has about him somewhat of the elemental indifference of Nature. He has the calm insouciance which realizes that nothing matters much; although, being wise, he knows that all things matter a little. The man possesses moral and physical courage. He has pride, poise, power — plus. — Elihu Root. 6VERYB0DY is really decent in spots; and I have seen the gentle answer completely disarm a grouch who was bent on chewing the red rag of wordy warfare. Yes, courtesy is catching. .■■■©► .-••» OHE fact is that so-called rich men are simply trustees. All they have, at best, is a life-lease on the property s* If these men are producing wealth — -dig- ging it out of the soil, cutting it out of the forest, fishing it out of the sea, dig- ging it out of the mines, manufacturing it into forms of use and beauty — this wealth is the heritage of society. You will remember the question, " How much did the gentleman leave?" And the answer was, " All he had." Q/^ "ELBERT HUBBARD Page 17 S SyESgTlY little girl, 'leven years old '"VXV S°i n S on twelve, has been 3/1/ giving me a few lessons in jj»f lepidopterology, which she W" ?ir =^3 tells me, and I have no reason to doubt her, for she has never deceived me in anything, is the science of butterflies. I know lots of educated men, but only a- bout one out of a hundred ever heard of lepidoptera. I have always known a little about but- terflies but I never imagined they were lepidoptera until w ho do big things are those lsst week [ Hskcd the best educated who occasionally get away i e TetTup USINESS is a game, and we are all in it. It re- quires a terrific, unending en- ergy to succeed. But the men from the mass and find rest and recreation where the winds blow and the soothing brilliant in color than the female, but the female is much larger. She makes a nest and lays her eggs. These eggs do not hatch out butterflies — bless your soul! They hatch caterpillars. C The cater- pillar is a worm. It can not fly ; it can not run — it just can crawl. It has lots of legs, it has horns and feelers which are called antennae, and on the ends of the antennas some- times are eyes $+ s+ Antennae are in place of eyes, so to keep from run- ning into things. When Nature got make a good eye on an- tennae. The eye is a mirror that re- flects things and at the back of the mirror is a tele- man in East Au- rora, the Baptist preacher, if he was a lepidopterologist, and he thought I was calling him waters flow; where the Odor phone to the brain bad names. *.*.*_•• i j with little nerves Among the things Of the pineS IS perpetual, and for wires, so not my little science w h ere Nature supplies every- teacher has taught rr J me are these: There thing in the way of health and healing that tired bodies demand *» *» thousand separate and distinct species of butterflies. The life of a butterfly is from three days to three months, but there is one species that migrates, like birds, and this one may live three years. No two butterflies of the same species are exactly alike, and the same species vary much in size. On account of the extremely fragile quality of its body a butterfly usually lives but a few days. A rain-storm always kills many, and col- lectors in order to get perfect specimens often prefer to breed them. Moths and butterflies are very different. Moths fly at night and butterflies in the daytime. The reason moths fly at night is so to escape the birds — it is a habit. And the reason the whip-poor-will and some other birds fly at night is so to catch the moths — this is a habit, too. €[ The male butterfly is much more only does the eye see but it tele- phones to the brain what it sees, so you always know whe- ther to run or stay. It took a long time for Nature to make an eye — it was a wonderful in- vention and God and Gabriel both turned somersaults and walked on their hands when they found the scheme would work. When the caterpillar has been a worm as long as it wants to — and finds out there is nothing in it — it wraps itself in a leaf and makes for it- self a cocoon. The silkworm is very parti- cular, so it makes its cocoon of silk in- stead of calico. It can make silk so well and so much silk, that man, who is a grafter, just steals this silk and fools the worm into making more silk, just as we steal the honey the bee makes, and also as we take advantage of the love of a cow for her calf and steal the milk. Man is the most wonderful grafter of all the works of God. All man gives the silk- worm Page 176 d One might at first suppose that the size of the house would give the beholder some idea of the number of people who live in it, and this is true: excepting that small families live in large houses and large families live in small houses. Indeed the number in any given family is usu- ally in inverse ratio to the size of the house. If prosperity smiles, the wife has two servants, and the daughter ceases to work, in order to advertise the father's prosperity s+ s* The mother will tell you her servant-girl woes, and of all she suffers, but what can she do? She was far happier when they lived in a cottage and she did her work, but now there are all these things to care for, and the social duties besides. Yet she is very happy in her misery. They are respectable and must adver- tise the fact; so the fashion that Paris decrees in dress is followed as it filters through New York, Chicago, Grand Page 178 TUB 1VOTE SOO/C Rapids, Galesburg and Des Moines, as the case may be s* And this fashion is always with a design of Conspicuous Waste $+ s+ 3 STILL further refinement of his- trionic seizure of honors is some- times seen among the descendants of geniuses, who have produced somewhat of a marked literary or artistic excellence. C These people are like the descendants of Captain Kidd — they have everything but the great man's courage and ability. The dead ancestor was a writer, and a man of culture and kindness; the play- actor descendants assume the gait and gesture, the manner and habit of this supposed greatness &+■ Theirs is the tone of kindness, minus the kindness; the thoughtful looks without the thought. C They tell of literary tasks, and relate how busy they are at this or that great problem, but they never solve any prob- lem, and the long-expected book dies a-borning $+ $+ At the last the reverence of these de- generate descendants of great men for literature is a pretense — towards the liv- ing men who produce literature, this social Superior Class have only aversion and scorn. Their reverence is for the dead. Shakespeare, Browning, Keats, Rembrandt, Shelley, Thoreau, Whitman and Byron were not respectable; and the decayed gentility that holds letters in its custody would have scorned a genuine creator during his life. That most sweet and gentle of all women writers, Elizabeth Barrett Brown- ing, was accursed in the mind of her father to the day of his death, because she did not conform to his idea of what was respectable and right and proper. C She sent him letters, but they were returned to her unopened; she dedicated to him books, but he refused to read them. And now he lives only because he sired this daughter, and his folly and his hate are his sole monument s* C Our social play-actors have neither the ability nor the inclination to con- centrate on chaos and make it concrete. They will not pay the price; they demand the honors, but they want ease. HE Samurai stand for the entire list of military virtues which Thompson Seton has put before the world so vivid- ^*» ly; that is to say, loyalty, truthfulness, honor, integrity, health, self-reliance, and the silent and prompt obedience of orders. America as a country suffers from the proclivities of the genus buckwheat — that is, the native villager, who talks all day to everybody on any subject and seldom says anything. This kind of man lives either in his garret or in his sub-cellar, and a good deal of the time is talking through his roof. All people who revel, roll and wallow in their emotions are cast down in defeat and exultant in victory. The Samurai accept everything as it comes and count it good — even death itself. And life itself is a small affair when it comes to giving it away in a good cause. This gives you a type of man that is pretty nearly in- vincible s+ He can not be stampeded, bribed, bought or panic-stricken s+ :•*. ■ ^ .'-»■ I ROWN-UPS delight in make- believe. Count Leo Tolstoy, the greatest thinker in Rus- sia, and a rich man, plays he is a peasant; and often gives his family goose-flesh by threats to give away his property. Those who threaten to dissipate their property never do, and those who do, do not intend to. d. Americans are rich people with big estates, who live the Simple Life five days each month and the rest of the time drive bangtail horses or ride in Red Devil automobiles, defying bucolic justice. Education, until yesterday, was of two kinds — priestly and military s+ Roughly speaking, Harvard represents the one, West Point the other. Harvard has departments of Theology, Law, Medicine and the Classics — all are non-productive, and largely make-be- lieve. The simple fact that the education in Law, Medicine and Theology of twenty-five years ago is now regarded as inept, puerile and inconsequent, shows the make-believe in the pedagogics and science of the past. Or 'ELBERT HUBBARD Page 179 As for the study of the Classics, its chief charm lay in its Futility — in the fact that it unfitted a man for useful life s» To know a dead language was a meri- torious separation from life, and a thing desirable. Its desirability was an honor — you could use it so seldom and with so few. C Education in the science ol war, which is the is science of carrying desolation and in- flicting death, is still considered to be an honorable acquirement $+■ So everywhere we have Military Schools, where the martial spirit is in- stilled and encour- aged, and where patriotism — the detestation of oth- er countries — is in- culcated. That this class of schools do good there is no doubt, but they minister largely to this habit of self- deception so common in the Superior Class. The people who patronize these academies joyously believe that they are fitting their boys to protect the toilers. C^ Anyway, they unfit the boy for be- coming a toiler. Thus we hark back to the savage idea, which was that the best men should be set apart to protect the tribe. "In Eng- land," Gladstone once said, " there are only two honorable walks open to young men: the Army and the Church." It is still the Warrior and the Priest, guised and glossed by a smug, com- placent make-believe, carried out and refined by higher personal potencies $* Visit Old Point Comfort, Saratoga, New- port and Point of Pines and you will at once see the premium paid to in- eptness and futility $+■ s^ The inability and the disinclination to partake in useful effort is considered a virtue, in that it proves the prowess of the person — his power to make others do for him s+ The Superior Class at Asheville, Saratoga and Newport have no power and reveal no prowess, but they take to themselves all the credit of prowess and parade their ability in killing time and following the aniseed make-believe trail, poetically speaking. The men of power who exploited labor or monopolized good things through force of arms or OU had better learn to accept all the small mis- fits and the trivial annoy- ances of life as a matter of course. To allow them to re- ceive attention beyond their deserts is to wear the web of your life to the warp. Be on the lookout for the great joys, and never let mosquitoes worry you into a passion. force of cunning and intellect were the ancestors of these men s«* And, by a strange para- dox, these descen- dants of men of power scorn a gen- uine, living man of power, and take to themselves credit on being one or two removes from a sure-enough person of prowess. .'■>«* .'<<► ^|"F Captain ^JL. Kidd were alive today he would not be considered Respectable, although, no doubt, he was, in the circle in which he moved. But I am told there are lineal descendants of Captain Kidd who are very proud of the name. So we have many descendants of Captain John Smith, who was no less than an outlaw. There are well-authenticated pedigrees of persons tracing a line direct to Poca- hontas, and these people take much pride in saying they trace to a genuine Ameri- can. But if Pocahontas were alive today they would hardly have the old lady in their homes and call her gran'ma $+■ *»• C It is somewhat like Anton Seidl, who claimed to be a natural son of Franz Liszt. When asked as to the truth of this claim, Philip Hale said, with a yawn, " Oh, but it is no great mark of distinc- tion — there are so many claiming the honor, you know! " Liszt is dead, removed from us by both time and distance, but, by a curious metamorphosis, we evolve the bar sin- ister into a virtue, and multiply honors by the square of the distance. Almost Page 180 TUB WOTJB BOOK, anybody traces back to William the Conqueror, and that he was a Natural Son of Nobody makes no difference s+ Thus we have Societies of gentlewomen whose sole badge of distinction lies in that they had certain ancestors who fought in a certain war. No inquiry is made into this man's character, or as to why he fought. ^^HIS idea of Respectability through ^^ Vicarious Virtue is an interesting subject for the psychologist, involving as it does the pretty make-believe of a histrionic benefit, where we play to the gallery of our own self-esteem. The idea of Respectability is a phantasmagoria contrived and created by the people that it controls. The desire is not to be, but to seem. The intent of life is to make an impression upon other people, and this, and this alone, is the controlling impulse in what is called Good Society. And so, to a great degree, we are all play-actors, and make-believe runs through the en- tire fabric of our lives. To the man who can get off at a little distance, so as to get the perspective, the whole thing is a comedy. But not wholly a comedy of errors, for it is all evolution — slow, per- haps, but necessary and very sure s+ OO away with Ancestor-Worship in China, and convert the Mussulman to the truth that if he prays to the South it will be just as effective as toward the East, and your task will be no greater than to show some men that the fact of Doctor Edward Everett Hale's par- taking of the communion in Trinity Church is a matter of really no impor- tance to anybody. Such trivial things as the privilege of a man to marry his deceased wife's sister has set the world by the ears. And suggestions to do away with the death penalty, to introduce the single tax, to bring about arbitration in place of war, have all been hotly de- nounced and their promulgators vilified. Suggest social changes such as these named and you will hear much talk about " the dissolution of society," " a reign of terror," " pulling out the key- stone of society," " destruction of the hearthstone," a " return to savagery," etc. Yet changes occur and the morning stars still sing together. ^rtlTHIN twenty-five years men of Vl/ sense have abandoned the idea of hell, and a personal devil is now only a huge joke even in orthodox churches. " Spare the rod and spoil the child," was once a great and vital truth, but now we spare the rod and save the child, d Love, patience and kindness are an- swering the purpose much better than the rod. Capital punishment has been done away with in some States and will be ere long in all ; the dark cell has every- where been abolished, and the time will most assuredly come when jails and peni- tentiaries will have to go, as well. We doubt the wisdom of men turning them- selves into a section of the Day of Judg- ment in order to punish other men, and to kill the murderer we find neither brings his victim back to life, nor does it prevent other crimes. The best lawyers now are businessmen, who keep people out of trouble, instead of getting them in. The best doctors no longer treat symptoms — giving you some thing to cure your headache and settle your stomach — they seek the cause and tell you the truth. The preachers are everywhere acknowledging they do not know anything about another world — they are preaching social salvation here and now. The world is growing better, and that many people behold the chi- mera of Respectability through Con- spicuous Waste, and are refusing to conform their lives to it, is very hope- ful. Conspicuous Waste and Conspicuous Leisure do not bring health, happiness, long life nor contentment. Once we thought work was a curse; then it came to us that it was a necessary evil ; and yesterday the truth dawned upon us that it is a blessed privilege. That the many are still blind to truth may be a fact, but the light is growing in the East. There is joy in useful effort. We want to do what is best for ourselves, and we have made the discovery that what is best for ourselves is also best for others. OF TBLBB&T HUBBARD Page 181 LREADY we say, "That man is the best educated who is the most useful," and the true test of education will be in its possessor's ability to serve. And the day will surely come when the only man who is not Respectable will be the man who con- sumes but does not produce. Disgrace will then consist in living a life of Con- spicuous Waste, and the greatest man in our midst will be the one who confers most bene- fits. The light is dawning in the East. We are liv- ing in eternity now just as much as we ever shall. God is right here now, and we are as near Him now as we shall ev- er be s^ He never started this world a-going and went away and left it — He is with us yet. There is no devil but fear, and nobody and nothing can harm you but yourself. We should remember the week-day to keep it holy, live one day at a time, doing our work the best we can. There is no more sacred place than where a man is doing good and useful work; there is no higher wisdom than to lose yourself in useful industry, and be kind — and be kind. T is not necessary to see the man -*"* to know what sort of person he is. You know the farmer by the appearance of his farm — his character is written all over it. His cattle, horses, hogs and sheep — all proclaim him. A farmer is known by his team, not by the company he keeps. As a boy I could look at the horses tied in front of a country store and make a close guess as to the moral, mental and financial status of the own- ers, and I was not so awfully smart, either. The bridle and saddle of a drunk- ard always give him away. We know HE reason opinions are so diverse concerning every strong man is that most people fix their attention on some particular phase of his character — some mere ex- ternal eccentricity possibly, that is of no value, one way or the other. The whole is what makes up the char- acter — not these trivial parts. O Ragged Haggard by his clothes. This is the point: the family whose members work together succeed. And the success of this family is in exact ratio to the love that cements them into a Whole. Of course the more intellect you can mix with this mutual love, the better; but intellect alone is too cold to fuse the dumb indifference of inanimate things and command suc- cess. Love is the fulfilling of life's law. NCE when bread and honey were up for discussion a little girl from the city asked her country cousin this ques- tion, " Does your papa keep a bee? " And that is all there is of the sto- ry. But let me here state a great, un- disputed fact: A bee alone can make no honey. A bee alone is not self-supporting. C In fact, a bee alone loses heart abso- lutely; its intelligence vanishes, it even forgets how to sting. And separated a distance of from three to five miles from its hive it will soon droop and die. Bees are successful only as they work with other bees $+■ «•» A man alone will accomplish nothing. All of his thoughts and acts have a direct relationship with others. Men suc- ceed only as they work together. Without companionship ambition droops; cour- age flags; reason totters; animation van- ishes and the man dies. Nature puts a quick limit on the horrors of solitary confinement — she unhinges the reason of the prisoner, and he addresses com- rades who have no existence, save in his fevered imagination. HERE are two kinds of literature: ^^ one, the literature of power; and the other, the literature of explanation and apology a* s» Page 182 "TTIJB WOTB BOO/C //ttOLDIERS who are cowards when by *-J themselves often fight bravely when placed on the firing line with others s» €[ We succeed only as we band ourselves with others. Each man is a molecule that is needed to make up the All. Successful employers of labor recognize this full well, for they always allow their helpers to work in gangs where possible. A division superintendent in the employ of the Pennsylvania Railroad tells me that in painting railroad-stations he has found that four men working together will do at least five times as much work as one man working alone, and they will also do the work better. Teachers know the principle, and thus they teach in classes. The private tutor is never quite a success unless his scholar is a defective. Children will teach each other quite as much as they are taught by their teachers. Healthy people like to work, play, eat, learn and live together. The Kindergar- ten Spirit (and no finer thing exists) is possible only through association •» A child absolutely alone would never evolve. A child deprived of the companionship of its own becomes abnormal. A great man is one who carries the Kindergarten Spirit right through life, and any one who carries the Kindergarten Spirit through life is great. •- •» j^\HERE is a fallacy to the effect that ^^ plain and so-called ignorant people can not get into city society. This is a mistake; there is a shade and grade of society in every city that fits any and every class &+■ There are " fifty-seven varieties " of city society. The grade of newly rich is a very im- portant grade; it is hard to get into, if you do not belong in it, but deadly easy if you do. It imitates the foibles and follies of the grade above. Conspicu- ous Leisure and Conspicuous Waste start at the top with the Four Hundred, and run right down through to girls who head the Social Seven, and work in the Paper Box Factory. — Respectability. ■-+■ ."*■ ONE of Nature's chief intents in sex is to bring about beauty, grace and harmony. <£ The flowing mane and proud step of the horse, the flamboyant tail of the peacock, the song of the bird, the perfume and color of the flowers., are all sex manifestations, put forth with intent to attract, please and fascinate. 4[ Charm of manner is a sex attribute which has become a habit. The creative principle in all art is secondary sex manifestation. ■ + ■*> O not be disturbed about sav- ing your soul — it will be saved if you make it worth saving. C Do your work $+■ $+ Think the good. And evil, which is a negative condition, shall be swallowed up by good. Think no evil: and if you think only the good, you will think no evil. Life is a search for power. To have power you must have life, and life in abundance. And life in abundance comes only through great love. ■-+■ ■«* HE age is crying for men — civilization wants men who can save it from dissolution; and those who can benefit it most are those who are freest from prejudice, hate, revenge, whim and fear. Two thousand years ago lived One who saw the absurdity of a man loving only his friends — He saw that this meant faction: lines of social cleavage: with ultimate discord, and so He painted the truth large and declared we should love our enemies and do good to those who might despitefully use us. It is not necessary for us to leave our tasks and pattern our lives after His, but if we can imitate His sublime pa- tience and keep thoughts of discord out of our lives, we, too, can work such wonders that men will indeed truthfully say that we are Sons of God. There is n't much rivalry here — be pa- tient, generous, kind, even to foolish folk and absurd people. Do not extricate yourself — be one with all — be Universal. So little real competition is there in this line that any man, in any walk of life, who puts jealousy, hate and fear behind him can make himself distinguished *•» All good things shall be his. OF TELBERT HUBBARD Page 183 ERSONALITY reveals it- self especially in headwear. Fashion decrees that all men who do not have their hair cut to a certain length, and in a certain way, shall be anathema and without the pale. Now, the man of spirit rebels against this universal at- tempt of society to make all men look and act alike s+ Wild animals are alike, and with them there is no progression s+ You can not tell one wild pigeon from another, and in jack-rabbits all personality is com- pletely ironed out. This is what socie- ty is constantly trying to do for her members- them revert to a type. But the strong man knows that progress is only obtainable by the exercise of individuality. He thinks as he pleases, writes as he feels, expresses himself in his own way, and confronts ossified social smugness by letting his hair grow long, when society's edict has ordered it short. Further than this he glorifies his dome of thought by covering it with a peculiar hat. To wear a hat just like everybody else is to outwardly acknowl- edge that your head thinks the same thoughts that all other heads think. If you have reason to believe you have a peculiar head, you adorn it in a pe- culiar way s+ s+ To wear a hat that is long out of fashion, or one devised by your own genius, is to throw down the gauntlet to the bour- geoisie, and say: " Behold! As I now cover my thinkery with a hat different from the one you prescribe, so do I think thoughts that are to you impossible." C It is with the hat that we bestow homage, placate our enemies, or affront our foes. To attractive young women, pretty widows, or parties rated in R. G. Dun and Co., Z, or above, we raise our hat with a flourish and completely MALL men are apolo- getic and give excuses for being on the earth and reasons for staying here so long. Not so the Great Souls. Their actions are regal, their language oracular, their man- ners affirmative $+ *+ -make uncover the thinkery; to unattractive maidens, or married women who are known to be needlessly happy in their domestic relations, we just barely lift the hat; to vinegar-faced virgins and to all those on moderate salaries, we merely jerk the hand toward the hat brim, and let it go at that. Then, of course, there is a whole round of people at whom we merely stare, leav- ing the hat to sit firmly on our head. So, from Beau Brummel, who lifted his hat with great flourish to titled and illustri- ous nobodies, to William Penn who was born with his hat on and never uncovered, even to King George, we run the whole gamut of symbolism of heart- attitude with the hat. Personality first reveals itself in the hat. Woman lures with her hat — a bonnet beckons. The hat is a purely secondary sex manifestation s+ What the comb and wattles are to the cock o' the walk, the hat is to man. With the hat we signal, apologize, or defy. Strong men do not allow Mrs. Grundy to dictate when they shall have their hair cut, nor to select their hats. ; "^EN are only great as they have >*< sympathy. Imagination is sympathy in motion. And the writers in the United States who possess a universal sympathy, served by a winged imagination, can be counted on the fingers of one hand. We have purists by the score, stylists by the dozen, and advocates by the hundred who defend this, that and the other in strong and splendid English, but they are not men of all-round sympathy s+ All that tends to tyranny in parent manifests itself in slavish traits in the children. Freedom is a condition of mind, and the best way to secure it is to breed it a» «* Page 184 * :■+■ And so we have the new Contract Social, wherein we have all agreed to be decent. The man in business who does not tell the truth does not last as long as a snow- ball lasts in Juarez. Truth was foreign to the old-time busi- nessman, just as it is foreign in war s+ From the age of violence we drifted into OF ALBERT HUBBARD Page 185 the age of palaver. Now we do business right out in the sunlight — we do busi- ness with our friends. ,'-.«»• ."©► I E now know that truth is an asset, *U and a lie is a liability. There are too many of us here now to play the game on the haggle basis. The one-price system makes rapid trading possible. We eliminate friction and lubri- cate the whole proposition with recipro- city. That is to say, business is now on a human basis. We have imagination enough to see that the brotherhood of man is a paying principle. We are parts and particles of one an- other. To injure another is to injure yourself. We thrive only as we bestow a benefit. All that we give away comes back to us. Cast thy bread upon the waters and it shall return to you shortly — buttered s+ «•» Here we get a great Spiritual Law. And a Spiritual Law is a Natural Law. Natural Law manifests itself in the Science ot Service. The laws of economics are emi- nently Nature's enactments. Sentiment plays a big part in business today. Emotion, enthusiasm, good-cheer, affection, friendship — these are import- ant factors in business. ,')©► s^ HE only way to make money is to render a service for humanity — to supply something that people want, and to carry things from where they are plentiful to where they are needed. He who confers the greatest service at the least expense is the man whom we will crown with honor and clothe with riches s+ s+ Any other policy is running its rim on the high clutch, headed for the cliff. C. Success turns upon ability to produce the goods. A business built by bunkum beckons bankruptcy. We live in the age of business. Economics is fast becoming a science «•» s* There is only one sin, and that is waste; and disuse and misuse are both forms of waste. The best brains in the world are now at work, endeavoring to eliminate lost motion and take up the economic slack $+ £•» [ESTERDAY I came across a valuable Fact — and this is how it all happened. For some time I have thought that the Roycroft Shop would not be just right until it had a huge fire- place, made from boulders — many-hued, grim and ancient, each with a message from the eons that were, even when man was not: boulders that had been ground and polished by Fate, with the glacier's help, just as experience grinds us. And to the end that the fire-place might be built, as I tramped through the fields, I located good and suitable specimens. I tried each with a geologist's hammer: and my companion, Simon, a St. Bernard, barked and wagged his tail in expectancy whenever I would stop to examine a boulder, for Simon was sure we were on the track of game, when all I wanted was to see the quality and character of the nigger-head. Having selected my specimen, I would go and ask the Honest Farmer, who owned the land, if I could have it, and the answer was always a smile and willing assent. And once out of the tail of my eye, I saw the Farmer turn to his wife and motion at me, over his shoulder with his thumb, and then he tapped his forehead with his fore-finger, onimously. But never mind, I was given to understand that the boulders were mine for the hauling, for the dash-blame things were only in the way, no-how! So I would tell Ali Baba where the geo- logical specimens were, and he would hitch Juliet, the spotted pony, to the wagon, and go with pick and shovel and crow-bar, and proudly the spoils would be brought home. And thus it was that yesterday I walked across the farm of Deacon Hoshkins, which as all folks know is on the road that leads from Frog Pond to Wales Center, four miles northwest from East Aurora. The Deacon's farm is made up more of stone than soil, so when I dis- cussed hard-heads, the owner said; " Take 'em, Neighbor, take 'em and welcome; and if you take all there are you can come back next year and get as many more." Page 186 THE WOTB BOOK, Now Deacon Hoshkins is no joker, and so I asked him to explain his remark, and he told me this: " No one knows just how boulders come. You plough a field and pick up all the stones, and when you plough the next year, you can pick up more stones than you did the year before. Something very mysterious about it!" Then boulders in- crease in size — slowly, of course, but all stones that are partially on the surface, so the sun and rain strikes 'em, grow. In the year 1853, Deacon Hoshkins carried a small stone in his over- coat pocket and tossed it into his front yard. " Four men can't lift that rock now — come and see!" said the Deacon. I went with him and looked the rock over. He was right: four men could not lift it s^ $+ " But if stones grow," I asked, " how is it possible that when we use them in building a wall the wall does not swell and crack?" " There, Neighbor, is where you show your ignorance," replied the Deacon, chewing a straw in a meditative way. " When you take a stun out of its native place and chuck it in solid with a lot o' stuns it never saw afore, why, it just loses heart and dies. It stays there, of course, but it's dead, dead as hay, dead as a tooth when the Doc has killed the nerve. All field stuns want liberty; they want to choose their mates — tain't natural, see? to chuck a good decent stun all over with mortar and put it where it never gits the sun or rain or dew! It dies, of course, — I guess you would too." $•» s+ I did not dissent from the good old Dea- con's philosophy — I never have since he called me to order at the Farmer's Insti- EFORE co-operation 15 comes in any line, there is always competition pushed to a point that threatens des- truction and promises chaos; then to avert ruin, men devise a better way, a plan that con- serves and economizes, and behold it is found operation ^ &- tute when I expressed a doubt as to the world having been made in six days of twenty-four hours each. No, I only said mildly: " Goodness me! do tell! who would ha' thought it!" The Deacon told me I could have the boulder that had grown from a pebble in '53 to a boulder in '99. I thanked him heartily. So this morning Ali Baba hitched up the pony, and got Uncle Billy Bush- nell, and they have gone with pries and crowbars after the nigger-head that rests half-cov- ered with soil, in Deacon Hoshkin's front yard. But be- fore going Ali Baba assured me that it was a fact that all field stones increas- ed in size if not too much molested, it I could ask By in co- and if I doubted Gibson s*. «•» .'♦ .--©» EN are only grown-up children. p^c They are cheerful after breakfast, cross at night. Houses, lands, barns, rail- roads, churches, books, racetracks are the playthings with which they amuse themselves until they grow tired, and Death, the kind old nurse, rocks them all to sleep. So a man on earth is good or bad as the mood moves him. The devils are not coal-black, nor the saints pure white, but generally we are all a sort of steel- gray S^ ■'-*► Caprice, temper, accident, all act upon man. The North wind of hate, the si- moon of jealousy, the cyclone of passion beat and buffet him. Pilots strong and pilots cowardly stand at the helm by turn. But sometimes the South wind softly blows, the sun comes out by day, the stars at night; friendship holds the rudder firm and love makes all secure. €[ Such is the life of man, a voyage on life's unresting sea. OF *ELBEFLT HUBBARD Page 187 American Plan: A scheme for shortening human life through overeating. Anarchist: Any man who wears his opinion pompadour. Atheist: Any man who does not believe in himself. Bibliocuss: A Person who borrows books and never returns them. Bughouse: 1. A condition of mind (see Boston). 2. The place where a person without funds is sent under certain conditions s» s+ Charity: A thing that begins at home, and usually stays there. Bracing up Ralph Waldo Emerson's reputation by attributing to him literary mousetraps which he should have made, but did n't. (also cheese). College: A place where you have to go in order to find out that there is nothing in it. (See Marriage). Compliment: A sarcastic remark with a flavor of truth, or not, as the case may be *» «•» Co-operation: Doing what I tell you to do, and doing it quick. Devil: A god who has been bounced for conduct unbecoming a gentleman. Discord: A guinea hen, a peacock and a blue jay singing a trio. Divorce: One of the beneficent results of marriage s— s+ Divorcee: Any lady who is a post- graduate in Love's correspondence school ;'•«► s+ Education: A form of self-delusion by those who muff every good wheeze. An Epigram: Is made up of wit and wis- dom, flavored with surprise. Epitaph: 1. Postponed compliments. 2. Postmortem bull con. 3. Qualifying for the Ananias Club. Farmer: 1. A man who raises early feed for potato bugs. 2. One who supplies raw stock for vaudeville jokes. (Farms were first devised as an excuse for the Agricultural Department at Washington.) Feathers: Secondary sex advertisements made of fibre and horsetails, and used on ladies' lids, as eye gougers and such. Hand: A convention-sized bread hook. Has-Been: Any man who thinks he has arrived s+ , <* Ignoramus: Any man who flatters him- self that he is educated. Immortality: 1. A reward given to infidels and atheists by a somewhat humorous God, for not groveling before Him and annoying Him with impor- tunities. 2. A system of punishment for suicides which makes suicide impossible, thereby putting one over on the ingrate who was tired of the gift of life or com- pelling him to live forever, willy-nilly. 3. A valueless thing, because unlimited in quantity, which those, hotly intent upon achieving, will forfeit through the law which provides that that for which we clutch, we lose. 4. A condition sought by political office holders, where the incumbent never either dies nor resigns. Infidel: One who defames his Creator and impeaches his own reason by be- lieving in Orthodox Christianity. Ingrate: Any person who has got some- thing for nothing, and wants more on the same terms. Irish Confetti: Brickbats. Knocking: A slow but sure way of putting the skids under your prospects. Push in the door softly, and all things are yours — knock and nothing shall be opened unto you. From the autobio- graphy of a Has Been. Libelous: To be tactless in type. Litigation: A form of hell whereby money is transferred from the pockets of the proletariat to that of lawyers. Man: 1. A being that claims to be the highest work of God. 2. Any creature that creates a Creator in its own image. Morality: The line of conduct that pays. Nancy: A person of neither sex, who yet combines the bad qualities of both. Page 188 THE WOTB BOO/C Optimist: A man who does not care what happens, so long as it does n't happen to him s* $+ Oratory: Palaver in a Prince Albert. Perfume: Any smell that is used to drown a worse one. tracts the lively interest of lawyers, and warrants your being sued for damages Prosperity: 1. That condition which at- tracts the lively interest of lawyers, and warrants your being sued for damages or indicted for something, or both. 2. That peculiar condition which excites the lively interest of the ambulance chaser. Reciprocity: 1. The act of seconding the emotion. 2. When a widow teaches a clergyman how to tango, in return for his kindness in showing her how to swim $+ :■+■ Renunciation: The act of giving up your seat in a street car to a pretty woman, and then purposely stepping on an old man's toes. Righteous Indignation: Your own wrath as opposed to the shocking bad temper of others. Sanity: The ability to do team work. Sorehead: A politician who has reached for something that was not his, and missed .«* :-* Total Depravity: The greatest idea for the acquisition of power and pelf ever devised s— $•» Trouble: 1. A hallucination that affords great joy to the possessor. 2. Any interesting topic of conversation. 3. A plan of nature whereby a person is diverted from the humiliation of seeing himself as others see him. The Unpardonable Sin: Neglecting to close the screen door. Utopia: A place where you have but to suggest a thing to consider it done; a condition where all things are supplied on slipping a wish into a slot. Vacation: A period of increased and pleasurable activity when your wife is at the seashore. Villager: Any man laboring under the illusion that he is very wise and infintely clever s^ £» Wealth: A cunning device of fate where- by men are made captive and burdened with repsonsibilities from which only Death can file their fetters. Wit: The thing that fractures many a friendship s+ $+■ Work: A plan of God to circumvent the Devil s* $m Metaphysics: 1. An attempt to define a thing and by so doing escape the bother of understanding it. 2. The explanation of a thing by a person who does not understand it. Middleman: One who works both ends against the middle. Music: 1. Anything that has charms to soothe a savage beast. 2. Unnecessary noises heard in restaurants and cheap hotels. 3. The only one of the arts that can not be prostituted to a base use. 4. An attempt to express the emotions that are beyond speech. 5. A noise less objectionable than any other noise. Obstinacy: 1. To stick to your favorite lie or truth because you know you are wrong in either case. 2. The ego's pea- cock-plumes $+ .-♦ Public Opinion: The judgment of the incapable many opposed to that of the discerning few. Philistine: A term of reproach used by prigs to designate certain people they do not like. Roy croft: 1. Roy means " king;" and croft means " home or craft." Thus, Roycroft means King-craft; working for the highest; doing your work just as good as you can — making things for the King. 2. The dignity and the divinity of labor — peace, reciprocity, health, in- dustry, persistency and endurance. Repartee: Any remark which is so clever that it makes the listener wish he had said it himself. OF 1/ of a natural and free woman makes the controlling impulse of her life a prayer to bless and benefit, to minister and serve? Such is Alice Hubbard — a free woman who has gained freedom by giving it. But her charity is never maudlin. She has the courage of her lack of convic- tions, and decision enough to withhold the dollar when the cause is not hers, and when to bestow merely means escape from importunity. To give people that which they do not earn is to make them think less of themselves — and of you. The only way to help people is to give them a chance to help themselves. €[ She is the only woman I ever knew who realizes as a vital truth that the basic elements for all human betterments are economic, not mental or spiritual. C Alice Hubbard is an economist by nature, and her skill as a financier is founded on absolute honesty and flaw- less integrity. She has the savings-bank habit, and next to paying her debts, gets a fine tang out of life by wise and safe OF 'ELBERT HUBBARD Page 191 investments. She knows that a savings bank account is an anchor win'ard, and that to sail fast and far your craft must be close-hauled to weather squalls. In manufacturing she studies cost, know- ing better far than most businessmen that deterioration of property and over- head charges must be carefully consider- ed, if the Referee in Bankruptcy would be kept at a safe distance. She is a methodizer of time and effort, and knows the value of system, realizing the absurdity of a thirty-dollar-a-week man doing the work of a five-dollar-a-week boy. She knows the proportion of truth to artistic jeal- ousy in the melodious discord of the anvil chorus; and the foreman who opposes all reforms which he himself does not conjure forth from his chickadee brain is to her familiar. The employee who is a knocker by nature, who constantly shows a tendency to get on the greased slide that leads to limbo, has her pity, and she in many gentle and diplomatic ways tries to show him the danger of his position. XN my wife's mind I see my thoughts enlarged and reflected, just as in a telescope we behold the stars. She is the magic mirror in which I see the divine. Her mind acts on mine, and mine reacts upon hers. Most certainly I am aware that no one else can see the same in her which I behold, because no one else can call forth her qualities, any more than any other woman can call forth mine. Our minds, separate and apart, act to- gether as one, forming a complete bino- cular, making plain that which to one alone is invisible. Every worthy theme and sentiment I have expressed to the public has been first expressed to her, or, more likely, borrowed from her. I have seen her in almost every possible exigency of life : in health, success, and high hope; in poverty, and what the world calls dis- grace and defeat. But here I should explain that disgrace is for those who accept disgrace, and defeat consists in acknowledging it. I have seen her face the robustious fury of an attorney weighing three hundred pounds, and reduce him to pork crackl- ings by her poise, quiet persistence, and the righteousness of her cause. WOULD rather be able to appreciate things I can not have than to have things I am not able to appreciate. /53HE is at home with children, the old, the decre- pit, the sick, the lonely, the unfor- tunate, the vicious, the stupid, the in- sane. She puts peo- ple at their ease; she is one with them, but not necessarily of them. She recognizes the divinity in all of God's creatures, even the lowliest, and those who wear prison-stripes are to her akin — all this without condoning the offense. She respects the sinner, but not the sin. €1 Wherever she goes her spirit carries with it the message, " Peace be still!" With the noble, the titled, the famous, she is equally at home. I have seen her before an audience of highly critical, intellectual and aristo- cratic people, stating her cause with that same gentle, considerate courtesy and clearness that is so becoming to her. The strongest feature of her nature is her humanitarianism, and this springs from her unselfish heart and her wide-reaching imagination. And imagination is only sympathy illumined by love and ballast- ed with brains. She wins by abnegation and yet never renounces anything. She has the faith that gives all, and therefore receives all. HE has proved herself an ideal mother, not only in every physical function, but in that all-brooding tender- ness and loving service which is con- tained in the word Mother. She, of all mothers, realizes that the mother is the true teacher: that all good teachers are really spiritual mothers. She knows that not only does the mother teach by pre- cept, but by every action, thought and attribute of her character. Scolding & Page 192 THE 1VOTE BOO/C mothers have impatient babies and edu- cated parents have educated children. d, That supreme tragedy of motherhood, that the best mothers are constantly training their children to live without them, is fully appreciated and under- stood by Alice Hubbard. Those who are admitted into the close presence of Alice Hubbard are trans- formed into different people. This is especially true of budding youth — boys and girls from fourteen to eighteen. For them she has a peculiar and potent charm — Her vivacity, her animation, her sympathy, her knowledge of flowers, plants, trees, birds and animals delights them s— ■'■+■ She carries with her an aura in which vulgarity can not thrive nor pretense flourish. She has a gentle and gracious dignity that contains not a trace of affectation, prudery, pedantry or prig- gishness. She has the happy faculty of putting people at their ease and making them pleased with themselves; so with her they are wise beyond their wont and gracious beyond their accustomed habit. s* .<* [HE wins without trying to win, and if she pleases, as she always does, it is without apparent effort. In moral qualities she has a steadfastness in the right; a sharp distinction as to meum et tuum: a persistence in complet- ing the task begun ; the habit of being on time and keeping her word, especially with servants and children and those who can not enforce their claims; an absence of all exaggeration, with no ves- tige of boasting as to what she has done or intends to do — all of which sets her apart as one superior, refined and unsel- fish beyond the actual as we find it, except in the ideals of the masters in imaginative literature. In mental qualities she appreciates the work of the great statesmen, creators, inventors, reformers, scientists, and all those who live again in minds made better s— £•» ^<0 those who disagree with her she is W/ ever tolerant; in her opinions she is not dogmatic, realizing that truth is only a point of view, and even at the last, people should have the right to be wrong, so long as they give this right to others. She does not mix in quarrels, has none of her own, nor is she quick to take sides in argument and wordy warfare. C She keeps out of cliques, invites no secrets and has none herself, respects the mood of those she is with, and when she does not know what to say, says nothing, and in times of doubt minds her own business s^ «•» She is patient under censure, just or un- just; and resentful toward hypocrisy, pretense and stupidity. Of course, she recognizes that certain people are not hers, and these she neither avoids nor seeks to please or placate. She holds all ties lightly, never clutching even friend- ship — growing rich by giving. a«. ■'-«*• YAHYSICALLY she is strong as a rope ££ of silk; she can outride and outwalk most athletic men, although her form is slender and slight. Those who regard bulk and beauty as synonymous, never turn and look at her in the public streets. In countenance she is as plain as was Julius Caesar, and to his busts she bears a striking resemblance in the features of nose, mouth, chin and eyes. In the moral qualities of patience, poise and persistence she is certainly Caesarian, and in these she outranks any woman I have been able to resurrect from the dusty tomes of days gone by. This, then, is my one close companion, my confiden- te, my friend, my wife; and my relation with her will be my sole passport to Paradise, if there is one beyond this life. C I married a rich woman — one rich in love, loyalty, gentleness, insight, grati- tude, appreciation — one who caused me, at thirty-three years of age, to be born again s+ a— s» .'•<* The fact that a man advertises does not prove that man's inability to do work of a high grade, any more than you can assume that because a man does not advertise he is safe and competent. It is the finest thing in the world to live — most people only exist. OT TlLBERT HUBBARD Page 193 HROUGH a sudden and ter- rible accident, a few weeks ago, the daughter of John Alex. Dowie was fatally in- jured. Half of the surface of her body was burned to a crisp — death was inevitable. In a few hours she passed away $+■ s+ I need not dwell upon the place which a beautiful and intellectual young woman of twenty-three fills in the heart of a father of sixty. The feeling is something essentially loverlike — Shakespeare has hinted at the tenderness of the relation in the story of King Lear and his daugh- ter Cordelia. A thousand people attended the funeral, and standing by the open grave Dowie delivered an address — an address tragi- cally, fearfully self-contained, with that reserve which only a sorrow too great for tears can know. The breaking heart of the man would have hidden itself away, but the public position of all con- cerned made a private funeral out of the question. No daily paper mentioned the address — no religious periodical quoted it. I give the following short extract from the stricken parent's words: She said, " Father, will it be long?" C I said, " Not long, dear." " Lord, take me," she said. And we prayed for it at last, because we could not bear to see her suffer any more. H Then I sang, " Lead Kindly Light." d Then we repeated the Shepherd Psalm: " The Lord is my Shepherd" — She said it so strongly — " I shall not want. He maketh me to lie down in green pastures; He leadeth me beside the still waters." d I could hear her murmur, " Beside the still waters." The still waters were there. She was be- ginning to see the green pastures. " Yea, though I walk through the Valley of the Shadow of Death, I will fear no evil." &+■ 5^ And that was all we could hear. She closed her lids and was sleeping, d I would let none weep. She opened her eyes and smiled and then she slept. I sang to her the song I have sung so many times to those who were sleeping in Jesus, and when I had finished she departed without a sigh, without a tre- mor s* *•» My hand was upon her head and my hand was upon her body and I. felt no quiver &+■ s* And now I stand here and I have no daughter on earth. I had only one. You must all be my daughters, daughters of Zion. I have no daughter. — Death of Dowie's Daughter. {SEVENTY per cent of the members *-^ of all our law-making bodies are lawyers s* Very naturally, lawyers in making laws favor laws that make lawyers a necessity. If this were not so, lawyers would not be human. Until very recent times, and in degree I am told it is so yet, laws are for the sub- jection of the many and the upholding of the privileges of the few. The few employ a vast lobby, while all the many can do is to obey, or be ground into the mire. All the justice the plain people have, they have had to fight for, and what we get is a sop to keep us quiet. The law, for most people, is a great, mysterious, malevolent engine of wrath. A legal sum- mons will yet blanch the cheek of most honest men, and an officer of the door sends consternation into the family. The District Attorney prosecutes us — we must defend ourselves. " And if you have no money to hire a lawyer, you are adjudged guilty and for you justice is a by-word," says Edward Lauterbach, the eminent lawyer. s+> ."■©► ©UILDERS all come from a country that has weather as well as climate. On the equator, where Nature is too lavish, man simply lies down and depends upon the Dame to tuck him in and shake the friendly branches so that fruit will fall within his reach. Where parents do too much for their children, the children will not do much for themselves. And when Mother Nature does too much for her family, the result is exactly the same. d Is he sincere? Probably not, if he is always asking this question about others. Page 194 THE WOTB BOOK, ' T was about the year Eighteen Hundred Fifty-seven that Henry Ward Beecher entered his pulpit one Sunday morning and announced to his congre- gation that he wanted a thousand dollars to buy Bibles for poor people in Kansas. He said the matter was absolutely im- perative, and he would not go on with the services until the money was raised. €[ The Plymouth Church congregation had faith in Henry Ward Beecher, so they simply raised the money as a matter of course $+ $+■ And the next day Henry Ward Beecher took the thousand dollars, and bought Sharpe's rifles and shipped them to Old John Brown in Kansas. One of these " Bibles" was given to Major Pond, and he, in turn, presented me the document, after he no longer had use for it. I have it now, with his initials cut on the butt, with several notches adjacent. Just what these notches stand for, I do not know. ORTHODOXY: That peculiar condi- tion where the patient can neither eliminate an old idea or absorb a new one. 2. In religion that state of mind which congratulates itself on being absolutely right, and a belief that all who think otherwise are wholly wrong. 3. A faith in the fixed — a worship of the static. 4. The joy that comes from think- ing that most everybody is lined up for Limbus with no return ticket. 5. A con- dition brought about by the sprites of Humor according to the rule that whom the gods would destroy they first make mad. 6. The zenith of selfishness and the nadir of egotism. t» «» O love one's friends, to bathe in the ^«^ sunshine of life, to preserve a right mental attitude — the receptive attitude, the attitude of gratitude — and to do one's work — these make the sum of an ideal life. To make a man exempt is to take away from him just so much manhood. EFORE you are fit to give orders, ^-J you must be willing to take orders. The leader of the orchestra has always been a man who has played second fiddle $+ s«» ERANKLIN'S dictum that Govern- ment would yet be educational, and nothing else, was backed up by the argu- ment that it was cheaper to educate men than forcibly to restrain or compel them. To breed criminals and produce the in- competent is surely a costly and foolish plan as compared with educating boys and girls to use their heads and hands to help themselves by helping other people. The first intent of our American Govern- ment is not to compel people to do cer- tain things and restrain them from doing other things ; but it is to make the right life and the useful life the natural and easy one to live. To this end, as a people, we stand pledged to education. The Schoolhouse is our fortress and our hope. Moreover, we believe that all men and women should go to school as long as they live. There is no end to education. We are all in the Kindergarten of God. ARTIES pass, politicians die, but the people live on forever. The most important thing in the world is business, and business is a matter of supplying human wants. Business is the production and the dis- tribution of the things that are necessary to life and its well-being. The ability of the many to buy makes business good. If men are out of work, naturally they are not purchasing any- thing save the bare necessities of life. We build only when prosperity flows. N an inventor's work there is re- --*-» quired something similar to that which the artist brings to bear. The artist must be a man of imagina- tion. He must be able to close his eyes and see things which the world does not perceive. So the inventor must have the prophetic vision. The machine exists in his brain before he materializes it. The great thing is the idea, and imagina- tion is the greatest gift of God. Men are strong only as they believe in one another. O/^ 7ELBER.T HUBBARD Page 195 OW there is a certain kind of lawyer, a new kind, and this is the man who, when you lay a proposition before him, will not say, " My dear boy, you can't do that; I advise you to leave it strictly alone!" This isn't what he says. He says, " If you will be here tomorrow morning at ten o'clock, I will, in the mean- time,formulate you a plan of action that I believe will work out to the ad- vantage of every- body concerned." C This is exactly what Judge Elbert H. Gary did for a whipped-out manufactur- er of steel. Gary was County Judge of DuPage County, Illinois. He lived at Wheaton, a common everyday county seat, population two thousand, and a public square and a courthouse in the center, with a row of stores all round. Judge Gary was fairly prosperous; had served two terms as County Judge, and given up the job to a more worthy man, because he wanted a wider field. The salary of the County Judge was four thousand dollars a year. Gary thought he ought to make five thousand, anyway. Then it was that the whipped-out iron- master came to him. The ironmaster was on the verge of making an assignment; but out of the wreck he wanted to pull a few thousand dollars to save his family from starvation. How to get this money out and let the business go to the devil was the question at issue $+■ s+ Right there is where the lawyer, of the kind that keeps you from getting into trouble, sees his chance. Lawyers are always interested in receiverships, bank- ruptcies, dissolutions. Did Gary show the ironmaster how to lie down and take the legal count? Not at all. He studied the case and he found that this man had assets of three hundred thousand dollars. His liabilities were over a hundred thousand dollars, and these were coming due. and the man had no money to meet HO are those who will eventually be damn- ed?" "Oh, the others, the others, the others!" them. From the standpoint of the iron- master, the case looked very dark. Gary discovered that there were two other manufacturers of iron in the same vicinity; and these three manufacturers were fighting each other fiercely. They manufactured pig iron, steel ingots, bar iron and sheet steel, all in hearty compe- tition with each other; men on the road cutting prices, offering rebates, and the cost of sell- ing cut seriously into the profits; overhead and de- terioration took the rest. Judge Gary decided that if these three men could be gotten together, and the three companies combined in one, the problem would be solved. How to get enemies together was the question. These men did not speak to each other as they passed. They had threatened each other in the mails. Lawsuits had been carried on between them. However, Gary took them one at a time and showed how the three mills should and could be owned by one corporation. Every man should be paid a proportion- ate amount of stock, in payment for his business. Then one mill should make the pig iron and the ingots. All of its product would be taken by one of the other mills, which should manufacture all of the rolled bars. And the mill that made the ingots should also supply the third mill, which rolled the sheet steel. This would cut out two-thirds of the sales force. Also, it would help to maintain prices. Bonds then could be issued on the entire business, and the creditors paid in these. This would clean up the floating indebt- edness of the entire outfit, and the cash sale of a few of the bonds would give working capital. Here was the work for a diplomat and a financier, and Gary was the man. He showed these fighting, competing indi- viduals the silliness of economic warfare. €[ The whole thing was consummated, and out of the idea grew the Federal Steel Company, an institution essentially sound, strong, productive. Page 196 THR WOTB BOOK, Where did Judge Gary get his fee out of this getting three fighting competitors together? Oh, he simply took a certain per cent of the bonds. Nobody in partic- ular paid him his fee; nobody was strain- ed or overcharged. The service he ren- dered was worth the money; but Judge Gary's fee was — never mind the exact figures — call it one hundred thousand dollars ^ $+■ Not only had Judge Gary supplied these three competitors, all of them on the verge of bankruptcy, a big idea, but he also supplied himself one. Out of this transaction grew the United States Steel Corporation s+ &+■ A man who can take a complex situa- tion, where good and able men are dis- tressed, at their wit's end, not knowing which way to turn, and make friends of men who were before enemies, and trans- form bankrupt institutions into a paying enterprise, is a genius. And the simplicity and ease of the whole transaction is of such a commonsense sort that one is amazed to think that no one else had ever done the thing before. Peace, to Judge Gary's mind, is n't the peace of Julius Caesar, nor is his civiliza- tion that of Ferdinand and Torquemada. It is the antithesis of these. He touched the rock of natural resources with the wand of his genius, and the welling waters gushed forth. Judge Gary is now Chairman of the Board of Directors and Chairman of the Financial Committee of the United States Steel Corporation. The President is James Farrell, a man who has come up from the ranks, having once worked as a laborer. Step by step, Farrell has climbed the steel ladder. <[ Farrell and Gary form a great team. There is a complete understanding between them. They do not usurp each other's territory and each assumes that the other knows his business. When either of these men wants to do a thing, the other gives way and allows him to do it s+ s+ The general offices of the United States Steel Corporation are plain, simple, un- pretentious. There are no costly rugs, hangings or furnishings. There is no ad- vertising of power by conspicuous waste; and certainly they do not advertise it by conspicuous leisure. Anybody who has business with Judge Gary can see him. He has set a new example for executives in office furnishings. Judge Gary has no desk. He simply sits at the head of a long table, with chairs down each side, and for two or three hours every morning holds a continual reception. Any one who wants to see him is invited in and takes one of the chairs. Judge Gary sits at the head of the table, with pencil in hand and a pad before him, and talks or listens. If you had never seen the man before, you would put him down as a Christian Scientist. He has the placid smile, the glow of health, the good teeth, the bright eyes, the patience, the hopeful attitude that marks a man who is on good terms with himself, with the world, and with his Creator. With him nothing matters much, but everything matters a little. And as he visits with one after another, and gently disposes of them, each man going away pleased and satisfied, thinking that he has got something, all without jolly or josh, it grows upon you that the title of " The Great Pacificator" is eminently fit and proper. Judge Gary is never irascible, peevish, fretful. He does not accuse. If any one makes accusations against others, Judge Gary always seems to be forming a de- fence. You hear him gently murmur in reply: " Oh, well, you know his inten- tions are right. He carries heavy burdens. You must remember how long his hours are. He copes with great difficulties. His tasks are very much greater than ours." d Such simple phrases, interjected in the conversation, show the attitude of the man's mind. He is not militant, save passively. He wins through sympathy, through sociability, through knowing what he wants; and he does not want anything that is not within reach. His plans are eminently practical, and his business is to work from the complex to the simple s^ $+■ OT 'ELBERT HUBBARD Page 197 He thinks with pencil in hand and a pad before him. There are no letters in sight; no papers. One thing is brought to him at a time, and he gives a decision on it, as a wise judge should and that disposes of it. His secretaries seem to be clairvoyant. They know his needs and move quietly on O'Sullivan rub- ber heels, entering into no disputes, understanding that their chief is a man who comprehends everything with a minimum of ex- planation C*> S+ Elbert H. Gary is a great democrat; he is one of the demos. His days of poverty, struggle, obstacle, trial are still before him, unforgotten. He has great respect for old people, and his love for the young is unfailing. His nerves do not play him false. When you call on most of the so- called Napoleons of finance, you will find them fussy s» They monkey with papers ; pick things up and lay them down; play with their watch- chains; cough, sneeze, and indulge in a deal of vacuity and sometimes verbosity. C^ Judge Gary does none of these things. He gives his undivided time and atten- tion to each visitor, to each project in hand, to every document that is laid before him. He does not try to antici- pate you, nor run ahead of you. I would not put him in the class with Sir Isaac Newton and Alexander Humboldt. He is just the average man focused — the strong, able, practical, athletic type of Middle-West man — a man who in his youth constantly met with what the pampered sons of the East might have called misfortune. HE weaknesses of the many make the leader possible — and the man who craves disciples and wants followers is always more or less of a charlatan. The man of genuine worth and insight wants to be him- self; and he wants others to be themselves, also. Discipleship is a degenerating process to all parties con- cerned ^ ^^ People who are able to do their own thinking should not allow others to do it for them. All difficulties are comparative, and a man who has known trial and obstacle and loss early in life is doubly blest, in that the small misfits of life are accepted quite as a matter of course. And so I can not conceive of Elbert H. Gary reading a father-confessor into whose pliant ears he would pour a tale of woe &+■ $+ Gary is an inspirer of men, and his attitude is one that gives courage and lends ambition. #"?\HE entire ^^ Christian doc- trine of rewards and punishments, of vicarious atone- ment and the substitution of a pure and holy man for the culprit, is a vicious and mis- leading philosophy. f=lNY individual ^— *■ who uses the word "commercial" as an epithet, who regards business enterprise as syn- onymous with graft and greed, who speaks of certain men as " self-made " and others as " educated," who gives more attention to war than to peace, who seeks to destroy rather than to create and build up, is essentially un-American. The word "education" sometimes stands for idleness, but the American Philos- ophy symbols work, effort, industry. It means intelligent, thoughtful, reason- able and wise busy-ness — helping your- self by helping others. The world's greatest prizes in the future will go to the businessman. The business- man is our only scientist, and to him we must look for a Science of Economics that will eradicate poverty, disease, su- perstition — all that dissipates and de- stroys. The day is dawning! Page 198 THE JVOTE BOOK, we iHILOSOPHERS of the Far East have told us that man's deliverance from the evils of life must come through the killing of desire; we reach Nirvana — rest — through nothingness. But within a decade it has been borne in upon a vast number of thinking men of the world that deliverance from discontent and sorrow was to be had, not through ceasing to ask questions, but by asking one mor ( e. The question is this, " What can I do? " And then doing it. When man went to work, action removed the doubt that theory could not solve. C The rushing winds purify the air; only running water is pure; and the holy man, if there be such, is the one who loses himself in persistent, useful effort. The saint is the man who keeps his word and is on time. By working for all we secure the best results for self, and when we truly work for self, we work for all. The self-assumed superior class evolves naturally into being everywhere as man awakens and asks questions. Only the unknown is terrible, says Victor Hugo. We can cope with the known, and at the worst we can overcome the known by accepting it. X THINK I '11 start a crusade for the reformation of reformers. I am fully persuaded that our besetting sin, as a people, is neither intemperance nor grafting, but plain pretense. We are not frank and honest with our- selves nor with each other. The disposition to cheapen and adulter- ate and get the start of our fellows by Number Six Bluff and Guff is the universal habit of Church and State. CL We are copper cents trying to pass for half-dollars. My suggestion is that for a whole year we let the heathen rest, resign all public work in the Personal Purity League, and declare a vacation in the W.C.T.U. E shall never get the right idea of work until see at the bottom of it is public service. €1 Then let each man and woman set a guard over his own spirit and try to be greater than he who taketh a city. C In other words, just do our work and practise the old, plain, simple virtues of gentleness, charity and hon- esty, doing unto others as we would be done by $+■ $+■ By this method we should not have to talk so much and do so much, and so could think and rest , and dream and love. I 'm sure it would be better for our nerves — that are getting outside of our clothes — and possibly just as well for the heathen and drunkard $* ;<> Stop this violent running to and fro, and be simple and honest — only for a year! And then possibly at the end of that time we could sit in the presence of each other and be silent without being un- comfortable a^ .-♦ Let us try being gentle in our judgments — just kind — and see if we can't reform more wrongs than by going after folks who have made mistakes, with come- alongs and the loud ballyhoo and a brass-plated bazoo. Let us be kind — something the world has really never tried £» . r ^ EN hotly intent on making money ^£ are not apt to make much money, because the dollar is a rolling disk, and when you chase it, it attains a terrific velocity. It exceeds the speed-limit, and many a man has chased it clear into the penitentiary-walls and heard the gates click behind him before he realized what he was doing. HE longing for perpetual bliss, in ^^ perfect peace, where all good things are provided, might well seem a malev- olent inspiration from the Lords of Death and Darkness. We grow only by enduring and overcoming. Art is only the best way of doing things. Or 'ELBERT HUBBARD Page 199 EFT alone and uninstructed, no one would ever imagine he was conceived in sin and born in iniquity. Neither would he say that we are born to trouble as the sparks fly upward, and that sickness was sent from God. Naturally we slough trouble, we shed sorrow, we sleep and awake refresh- ed. In six months the grass grows over all graves. Much of our sick- ness is caused by fear, and fear is an importation &•> Our very existence turns on being hap- py. Misery affects the circulation, fear means congestion, and congestion continued means disease, and disease continued means rigor mortis. d, Diseases are symptoms. To cure a disease or cut out a diseased part is not to make the man well — it will catch him somewhere else. You have to reach the cause s+ s+ Bad collections and inability to meet a note will give you cold feet and then a cold in the head. A quarrel will cause tonsilitis. A threat will give granulated eyelids. Overeat, underbreathe, fill life full of fear, jealousy and hate, and Bright's Disease follows, and Bright's Disease is simply a contamination of the water-supply by the sewage. $+■ s+ IGH aims are good things, we are **—* told, and doubtless, like the mari- ners, we should steer our courses by the stars. Still there is good game which lies close to the earth if we knew how to hunt for it — and there is the fun of hunting anyway, game or not. Hot air is all right, but see that it is well compressed before you use it. LL strong men begin by worshiping a shrine, and if they continue to grow they shift their allegiance until they know only one altar and that is the Ideal which dwells in their own hearts. HE business of govern- ment is to make all government unnecessary, just as wise parents are bringing up their children to do with- out them &+■ $+ /^SHE worst effect of vivisection is not, ^^ I believe, the fact of the cruelty to the animal, but the evil reactionary effect on the man who practises the busi- ness. Work is for the worker, art is for the artist, love is for the lover, and mur- der is for the murderer. The victim dies — the one who does the deed lives on. C.That poor wretch in the stocks < suf- fered, but not so direly as did the children who were given opportunity to pelt him with mud. All cruelty and inhumanity re- acts to the detri- ment of society s+ Nature is kind — she puts a quick limit on suffering — per- haps the vivisectionist is right, that the animal does not really suffer much. But the fact is, the vivisector suffers, whether he knows it or not. He has immersed his hands in innocent blood, and instead of being the protector of the helpless, he has taken advantage of the animal's helplessness to destroy it, by a means slow, complex, refined, prolonged and peculiar. Life has become to him cheap and common. Something divine has died out of his soul. ERESTCHAGIN, the great painter, who knew the psychology of war as few men have, and went down to his death gloriously, as he should, on a sink- ing battleship, once said: " In modern warfare, where man does not see his enemy, the poetry of battle is gone, and man is rendered by the unknown into a quaking coward. Enveloped in the fog of ignorance, every phenomenon of Nature causes man to quake and tremble — he wants to know. Wonder prompts him to ask, and greed for power, place and pelf replies." s+ *•» Armistices are agreed upon only for the sake of getting into the other's camp to find out what is going on. Remember the week-day to keep it holy. Page 200 THE JVOTE BOOK, 1 T was once considered a won- derful thing to agitate the cat- gut, pound the piano, and toot the B-flat horn, while folks were feeding. The introduction of London Music-Hall features in hotel dining rooms is only about fifteen years old. The innovation came in with the bizarre, the loud, the blatant. It matched the Plaster-of-Paris, gold-leaf figures on the wall .-♦ <*» All of the modern hotels about that time had a balcony built for the musicians. We gulped our soup to waltz time, did the entree to a two-step and disposed of pie to Chopin's Funeral March. You bawled to your vis-a-vis across a three- foot void, and if the music stopped sud- denly, you found yourself addressing the audience s* &+■ It was a wonderful thing. We got the concert free, and we had to have a dinner anyway ! The concert was given as a sort of premium, and at that time the air was full of the idea of getting something for nothing £» s+ The hotels and restaurants advertising music at meals caught the great un- washed, who hypnotized themselves into the belief that they had broken into good society with a social jimmy. HE first protest that I know of came Vb/ from Richard Mansfield who walked into the Grand Central Hotel at Osh- kosh. Behind him was his valet, carrying two big grips. The tragedian took four strides from the door to the desk, and leaning over in one of those half-confidential stage-voice asides that reach to the topmost gallery, said, " Ah, have-you-music-at-meals?" C And the clerk adjusted the glittering glass on his bosom, smiled serenely, and said, " Oh, yes, surely so; yes, we have music at all meals." And Mansfield turned to his valet, who was resting his hands from carrying the heavy valises, and said, " Oho, oho, James! Look you to our luggage! To our luggage!" And four more strides took him to the door, and the actor and the valet disappeared, engulfed by the all enfolding night, s» *» /^SOCIABILITY at meals is right and natural. We talk as we eat, and exchange confidences. Friendship is hy- gienic. C. But music is, or should be, a collaboration between the listener and the performer. Music demands an at- mosphere. But it is impossible to get an atmosphere in a public dining-room to a jingle of dishes and a buzz of conversa- tion. And not to listen to music is an insult to the musicians. In the music-halls, people eat, drink, laugh and talk, while the singing is going on, or a man is making a speech. Nero fiddled while Rome burned, but surely we do not want to fletcherize to fire- works, or to be fiddled at while we feed. C Just note the musicians and see how they bang it off in true union-labor style, and hand us back the indifference that we have given them. They play not for the love of it, but for fifty cents an hour, and to get even with capitalism — darn it! Music at meals is all right for convicts, where the silent system prevails. But in hotel dining-rooms, there should not be too much display of art, either mural or musical. Neither should there be either gaudy or noisy things in sleeping-rooms, devoted to rest, sweet peace and dreams. C There are bookworms who prop a book up in front of them, as they nibble; and we are all familiar with the sociable party who eats breakfast and hides be- hind the morning paper at the same time. These are merely individual preferences, but if art in the mass is to be fired at people as they dine, then by all means let some one read aloud from the Essay on Silence s+ s+ BLL denominations are needed — they fit a certain type of temperament. Down in Pennsylvania they break up the coal and send it tumbling through various sieves, and each size finds its place in a separate bin. If sects did not serve mankind they would never have been evolved — each sect catches a cer- tain-sized man. Or 7BLBERT HUBBARD Page 201 HEN Judge Lindsey de- cides that it is best to send a boy to the Reform School at Golden, he does not send an officer with the youngster. No, he just makes out the commitment papers, gives the lad thirty- five cents to pay car fare, shakes hands with him, and e» away he goes. Of a hundred boys sent in this way, not one has proved disloyal to the trust repos- ed in him. Judge Lindsey believes in the boy, and the boy believes in Judge Lindsey, and when you get a boy in that frame of mind where he responds to a trust, proving true, even going to prison alone and un- attended, that boy is on the way to re- formation, for he is reforming himself. C Judge Lindsey is one of the modern saviors of the world. EFORE Co-operation comes in any line, there is always competition pushed to a point that threatens destruc- tion and promises chaos; then to avert ruin men devise a better way, a plan that conserves and economizes, and behold it is found in Co-operation. Civilization is an evolution. Civilization is not a thing separate and apart, any more than art is. Art is the beautiful way of doing things. Civilization is the expeditious way of doing things. And as haste is often waste — the more hurry the less speed — civilization is the best way of doing things. As mankind multiplies in number, the problem of supplying people what they need is the important question of Earth. And mankind has ever held out offers of reward in fame and money — both being forms of power — to whomsoever would supply it better things. Teachers are those who educate people to appreciate the things they need. €[ The man who studies mankind, and ascertains what men really want, and then supplies them this, whether it be F you would have friends, be one. an Idea or a Thing, is the man who is crowned with honor and clothed with riches s^ ^ What people need and what they want may be very different. To undertake to supply people a thing you think they need but which they do not want, is to have your head elevated on a pike, and your bones buried in a Potter's Field. But wait, and the world will yet want the thing it needs, and your bones may then be- come Sacred Relics. C This change in desire on the part of mankind is the result of a growth of intellect s^ $+■ It is Progress, and Progress is Evolution, and Evolution is Progress. There are men who are continually try- ing to push Progress along: we call them " Reformers." s* s* There are others who always oppose the Reformer — the mildest name we have for them is " Conservative." The Reformer is a savior or a rebel, all depending largely upon whether he suc- ceeds or fails. He is what he is, regardless of what men think of him. The man who is indicted and executed as a rebel, often afterward has the word " Savior" carved on his tomb; and some- times men who are hailed as saviors in their day are afterward found to be sham saviors — to wit, charlatans. Conserva- tion is a plan of Nature. To keep the good is to conserve. The Conservative is a man who puts on the brakes when he thinks Progress is going to land Civiliza- tion in the ditch. Brakemen are necessary, but in the lan- guage of Koheleth, there is a time to apply the brake and there is a time to abstain from applying the brake. To clog the wheels continually is to stand still, and to stand still is to retreat. Progress needs the brakeman, but the brakeman should not occupy all of his time putting on the brakes. The Conservative is as necessary as the Radical. The Conservative keeps the Page 202 cTHE 1VOTE BOO/C Reformer from going too fast, and plucking the fruit before it is ripe. Gov- ernments are only good where there is a strong Opposition, just as the planets are held in place by the opposition of forces s+ s+ And so civilization goes forward by stops and starts — pushed by Reformers, held back by Conservatives. One is necessary to the other, and they often shift places. But forward and forward forever civilization goes — ascertaining the best way of doing things. ORINK in the ozone, bathe in the sunshine and out in the silent night, under the stars, say to yourself again and yet again, " I am a part of all my eyes behold!" And the feeling will surely come to you that you are no mere interloper between earth and sky; but that you are a necessary particle of the Whole. ^ t- Happy is the man who conserves his God-given energy until wisdom and not passion shall direct it. .«* s*> If pleasures are greatest in anticipation, just remember that this is also true of trouble. Mutual favors do not cancel each other. The widow who marries again does not deserve to be one. o *• X THINK I know what love is for, although I 'm not quite sure. I think love is given us so we can see a soul. And this soul we see is the highest conception of excellence and truth we can bring forth. This soul is our reflected self. And from seeing what one soul is, we imagine what all souls may be — and thus we reach God, who is the Universal Soul £•» *- . *» OON'T be selfish. If you have some- thing that you do not want, and know some one who has use for it, give it to that person. In this way you can be generous without expenditure or self-denial, and also help another to be the same s+ s+ N the walls of the Louvre for nearly four hundred years has hung the " Mona Lisa" of Leonardo da Vinci. **J This picture has been the exasperation and inspiration of every portrait-painter who has put brush to palette. Well does Walter Pater call it, " The Despair of Painters." There is in the face all you can read into it, and nothing more. It gives you what you bring, and nothing else. It is as silent as the lips of Memnon, as voice- less as the Sphinx. It suggests to you every joy that you have ever felt, every sorrow you have ever known, every triumph you have ever experienced. C This woman is beautiful, just as all life is beautiful when we are in health. She has no quarrel with the world — she loves and she is loved again. No vain longing fills her heart, no feverish unrest disturbs her dreams, for her no crouching fears haunt the passing hours — that ineffable smile which plays around her mouth says plainly that life is good. And yet the circles about the eyes and the drooping lids hint of world-weari- ness, and speak the message of Koheleth and say, " Vanity of vanities, all is vanity." s+ s* La Gioconda is infinitely wise, for she has lived. That supreme poise is only possible to one who knows. All the experiences and emotions of manifold existence have etched and molded that form and face until the body has become the perfect instrument of the soul. Like every piece of intense personality, this picture has power both to repel and to attract. To this woman nothing is necessarily either good or bad. She has known strange woodland loves in far- off eons when the world was young. She is familiar with the nights and days of Cleopatra, for they were hers : the lavish luxury, the animalism of a soul on fire, the smoke of curious incense that brought poppy-like repose, the satiety that sickens — all these were her portion; the sting of the asp yet lingers in her memory, and the faint scar from its fangs is upon her white breast, known and O/^ *ELBERT HUBBARD Page 203 wondered at by Leonardo who loved her. Back of her stretches her life — a mys- terious purple shadow. Do you not see the palaces turned to dust, the broken columns, the sunken treasures, the creep- ing mosses and the rank ooze of fretted waters that have undermined cities and turned kingdoms into desert seas? The galleys of pa- gan Greece have swung wide for her on the unforgetting tide, for her soul dwelt in the body of Helen of Troy, and Pallas Athene has followed her ways and whisper- ered to her even the secrets of the gods. Aye! Not only was she Helen, but she was Leda, the mother of Helen. Then she was Saint Ann, mother of Mary ; and next she was Mary, visited by an Angel in a dream, and followed by the Wise Men who had seen the Star in the East. The centuries, that are but thoughts, found her a Vestal Virgin in pagan Rome, when brutes were kings, and lust stalked rampant through the streets. She was the bride of Christ, and her fair, frail body was flung to the wild beasts, and torn limb from limb while the multitude feasted on the sight. True to the central impulse of her soul, the Dark Ages rightly called her Cecilia, and then Saint Cecilia, mother of sacred music, and later she ministered to men as Melania, the Nun of Tagaste; next as that daughter of William the Con- queror, the Sister of Charity who went throughout Italy, Spain and France and taught the women of the nunneries how to sew, to weave, to embroider, to illum- nate books and make beauty, truth and harmony manifest to human eyes. And so this Lady of the Beaituful Hands stood to Leonardo as the embodi- ment of a perpetual life; moving in a constantly ascending scale; gathering wisdom, graciousness, love, even as he himself in this life met every experience half-way and counted it joy, knowing that experience is the germ of power. C Life writes its history upon the face, r AN has constantly grown in power, wis- dom, excellence and worth. If he has ever fallen, it has been upstairs, not down &+■ so so that all those who have had a like experience read and understand. The human face is the masterpiece of God c-o . r -«» 'F ANY aspiring college youth wishes a subject for a thesis, I commend this — Pamphlets and Pamphleteers. The theme is old, but it is not hackneyed. When you write of pamphleteers, you will touch history at a thousand points £•» $* He who knows the history of pam- phleteering knows the record of the rise of human rights. C The pamphlet is the weapon of the thinker. By the pamphlet he extends his mental antennae and reaches millions that otherwise could not hear his mes- sage. The pamphlet has been an arsenal of arguments for the common people and was in circulation long before the age of printing s+ s+ From the Roycroft Dictionary Romance: Where the hero begins by deceiving himself and ends by deceiving others s+ $+ Righteous Indignation: 1. Hate that scorches like hell, but which the possessor thinks proves he is right. 2. Your own wrath as opposed to the shocking bad temper of others. Righteousness: 1. Only a form of com- monsense. 2. Wise expediency. Revival: Religion with a vaudeville attachment s+ »•• Self-reliance: The name we give to the egotism of the man who succeeds. School: A training-place — mental, phys- ical, moral. Good boys are boys at work. Bad boys are good boys who mis-direct their energies. Self -Control: The ability to restrain a laugh at the wrong place. Page 204 » s*> HEN one day Thomas Lincoln went ^^ away, and left the two children alone s+ <* He was gone for a week, and when he came back he brought the children a stepmother — Sally Bush Johnston, a widow with three children of her own but enough love for two more. Her heart went out to little Abe, and his lonely heart responded. She brought provisions, dishes, cloth for clothing, needles to sew with, scissors to cut. She was a good cook. And best of all she had three books. Up to this time Abe had never worn shoes or cap. She made him moccasins, and also a coonskin cap, with a dangling tail *» $+■ She taught Abe and Sarah to read, their own mother having taught them the alphabet. She told them stories — stories of George Washington and Thomas Jef- ferson. She told them of the great outside world of towns and YMPATHY and senti- ment in right proportion are all right and are needed, but both must be used as the warp and woof of the practical ** s+ cities where many people lived. She told them of the Capitol at Wash- ington, and of the Government of the United States. And they learned to repeat the names of these States, and write a burnt stick on a the names out with slab r.<* . ©. And little Abe Lincoln and his sister Sarah were very happy. Their hearts were full of love and grati- tude for their New Mother, and they sometimes wondered if anywhere in the wide world there were little boys and girls who had as much as they. " All I am, and all I hope to be, I owe to my darling mother!" wrote Abraham Lincoln, years later. And it is good to know that Sarah Bush Lincoln lived to see the boy evolve into the greatest man in America. She sur- vived him four years. HEN Abe was twenty-one, the :•*- XT is coming across the best minds in America that if we had sent mission- aries to Japan in order to learn of the Japanese, instead of trying to convert them to our social and religious system, it would have been just as well for the Japanese and a good deal better for us. C Nations must get acquainted with one another, just as individuals should, in order to have a fair and proper under- standing. Electricity and quick trans- portation have practically made the world one. QACH soul is a center in itself, and the mistakes of others — the follies of wife or child, husband or parent — are none of ours. We are individuals — we came into the world alone, we live alone, and we die alone; and we must be so girded round by right that no fault of another can touch us. God is on our side — nothing can harm us but ourselves. Let us make sure that we are right, and then the follies of others will pass us by unscathed. And above all, remember it is not for us to punish. " Vengeance is mine: I will repay, saith the Lord." Two necessities in doing a great and important work: a definite plan and limited time. $+ s*> To try many things means power: to finish a few is immortality. To act in absolute freedom and at the same time realize that responsibility is the price of freedom is salvation. The Divine Economy is automatic and very simple: we receive only that which we give. :*► s» Men do not vary much in virtue: their vices only are different. .'••► ;©• A few conquer by fighting, but it is well to remember that more battles are won by submitting. INDEX Ability, doubt of, 148. Abnegation, defined, 32. Advertising, how I write, 113; a science, 64; and service, 64. Alcibiades, Socrates questioned by, 101. Alexander the Great, Caesar and Napoleon compared with, 30; what Aristotle foretold, 30, 93. Ali Baba, 72; 74; 82; 94; 169; 135. America, a giant, 129. American business, enemies of, 197. Americans, need of standing together, 33. Anarchist, and work, 34. Angelo, Michael, 127; and the Renaissance, 47. Antony, Mark, 90. Appian Way, 107. Apocryphal versus Canonical, 52. Aristotle, 80; Alexander's teacher, 30; 93. Armament on Great Lakes between Canada and the United States, agreement to discontinue, 122. Art, and Commerce, 106; and Expression, 95; and Individuality, 88; a Sexual Manifestation, 91. Artistic Temperament, The, 154. Asceticism versus Sensuality, 160; and the Trapp- ists, 160. Aspasia, 90; her son's reward, 46. Astor, heroism of Col. John Jacob, 103. As You Like It, story of Adam and Eve in, 54. Atheist, definition of an, 187. Athens, standards of art in, 71. Aucassin and Nicolette, love of, 54. Augustus, the Age of, 90. Authors, how enemies are made by, 49. Authorship, secrets of successful, 189. Bach, John Sebastian, Parentage of, 49. Banker, The, and the Community, 173. Bankruptcy, Best Insurance against, 191. Beauty, Its record upon the face, 159. Beecher, Henry Ward, 194. Belief versus Proof, 73. Bertrand and Napoleon, 114. Besant, Sir Walter, 62. Bible, Chained, 52; Not the only book, 20, 53; Its canonicity, 53. Billiards, Herbert Spencer on playing, 206. Billingsgate, Calendar, The, 89. Biography, broader vision through reading, 91. Blackstone, what Law meant to, 46. Blondin, crossing Niagara, 165. Book, my best, 112; its service in making you think, 158. Bookmakers, of Venice, 106; the Monks as, 159. Borrowing, evils of, 72. Boss, The, 27. Boy, The as a potentiality, 78. Brook Farm, the failure of, 123. Brotherhood of Consecrated Lives, 73. Browning, Elizabeth Barrett, and her unforgiving father, 178. Browning, Robert, 54. Brown, John, 208. Burns, Robert, love affairs of, 204. Burne- Jones' statue, the Vampire, 129. " Bum Peter Cooper," The, 123. Burroughs, John, manliness of, 91. Butt, Major Archibald, tribute to, 104. Butterflies, 175. Business, a game, 175; aims of, 16; definition of, 194; first use of word, 16; genius in, 195; liars are failures in, 184; limited by size of owner, 83; loyalty in, 50; what is a man, 82; men and women, 116; a struggle, 50; what constitutes a safe, 184. Byron, 127. Caesar, 86, 90; Alexander, Napoleon and, 30; Julius, founder of corporation, 87. Calvin, John, 125. Capitalists versus Socialists, 116. Captains of Industry, advice to, 205. Carlyle, and Peter the Great, 157. Cervantes, supreme seer and philosopher, 198. Chang, Li Hung, 79. Character, a matter of habits, 66; the result of mental attitude, 54. Charity, question of, 62. Charlatan, characteristics of a, 197. Charm, of manner, 149; what gives a woman, 192. Children, quality of, dependent upon happiness of mother, 32. Christ and Christians, 85; opposed to war, 163. Christian doctrine, viciousness of, 197; evolved, 20; traits of, common to other religions, 23. Civilization, British, due to roads, 107; man an instrument of, 56; march of, westward, 106; and organization, 56; relation of to cooperation, 201. Classics, futility of studying, 179. Claudius, Appius, Appian Way commemorates, 107. Cleanliness, importance of personal, 67. Cleopatra, 90. Cleveland, Grover, 106. College, a make-believe, 29; education, drawbacks of a, 184; precepts for, 144. Columbus, the world's awakening with, 47. Commerce, human service, 16; and Art, 106; pur- pose of, to improve life, 57. Commonsense, a new party, 61; necessary for stability, 123. Community, the abiding place of truth and loyalty, 71. Companionship, the essence of marriage, 124. Competition, 84. Comradeship, 59. Concentration, 28; and Industry, create self-con- fidence, 125. Conduct, Culture and Character, necessary graces, 67. Consciousness, cosmic, 111. Conservative, importance to civilization of the, 201; the, evolved by opposition, 147. Consequences, the law of, works both ways, 111. Constantine, and the Jews, 166. Cooperation, origin of business, 186. Corporation, the, its rise with Julius Caesar, 87. Courtesy, as an asset, 19, 149; is catching, 174. Cowardice, modern warfare promotes, 199. Crawford, Captain Jack, 100. Creative work, the delight of, 91. Creed, a modern, 26; busy man's, 21; of common sense, 31; of the future, 24, 25; an ossified meta- phor, 111 Crepe, gloom and, 131. Culters, commonsense, 61. Culture, the cream of conduct, 77; and education, 29; and useful work, 171. Cultured Mind, The, versus the Uncultured, 98. Cyrus, king of Persia, 90. Damnation, candidates for, 195; none for any one, 107. Danites, The, 99. Dark Ages, reason for the, 70. Darwin, Charles, 80. Daniels, George H., 66. Davis, Richard Harding, 79. Davey, John, 130. Death, Fear of, 152; fear of, the monopoly of the young, 143; and Life, 125. Deborah, 161. Debts, payment of small, 33; of honor, 154; of a poet, 154. Declaration of Independence, 80. Degenerating, begins in cities, 42. Democrat, a great business, 197. Democracy, and the masses, 86. Dentist, The successful, 173. Departments, Divisions of a business into, 83. De Quincy, Thomas and Ann of Venusburg, 128. Diamond, The, a symbol of infinity and eternity, 91. Dignity, 79. Discord, Success survives, 146. Disloyalty, less common than unloyalty, 126. Divine Energy, man part of, 15, 37. Divine Passion, The, and a broader life, 92. Divorce Laws and Marriage, 39. Doctors and Lawyers, a new code for, 120; lawyers and preachers, 35. Dogs and Horses, loyalty of, 132. Dollar-chasing, the business of, 198. Domini Canes, 132. Don Quixote, the greatness of, 198. Dowie's daughter, death of, 193. Drugs, futility of, 45. East Aurora farmer and his sheep, parable of, 36, 72. East India Company, The, 87. Economic warfare, silliness of, 195. Economist, a great woman, 190. Economists, great Scotch, 204. Edison and Electricity, 47. Editorial, power of, 52. Education, Academic, a matter of memory, 160; the right kind of college, 26; disadvantages of college, 17; the encouragement of right habits, 147; culture not dependent on, 29; before and since Froebel, 74; the insignificance of, 147; priestly plan of, 17; relief from war in, 164; Stanley Hall, 74; by travel, 89; will be general in the future, 113. Educated man, the useful man, 29; first requisite of the, 184. Efficient thinking, in its infancy, 162. Egotism, in literature, 38. Eliot, Dr. Charles W., 64. Elzivirs, The, and the Plantins, 106. Emerson, Ralph Waldo, 118; 125; 142; 80; 93. En plus, too much is bad, 117. Employee, and wages, 125; the booster, 40. Enemies, waste no time on, 51. Energy, the principal thing in the world, 37; con- servation of, 202. Enlightenment versus fear, 166. Enslaving of Women, 55. Enthusiasm, the hill climber, 115; necessary to suc- cess, 89. Epicurus, 167. Epilepsy, what it is, 116. Epitaph, an immortal, 208. Equality in marriage, 34. Erasmus, 48. Espionage and suspicion, 89. " Esprit de Corps," 63. Essay on Silence, The, 112; time to read the, 201. Eugenics, the science of, 108. Eulogy to Man, 11. European war, 107. Evans, Fanny Reigel, 170. Evil, law to eliminate, 183. Exemption and immunity, 76. Expectancy, the habit of, 94. Explanations do not explain, 127. Expression, in life, an individual matter,160; through spirit or senses, 160; in art, 95; equal impression, 38. Exports of raw material and food stuff, 44. Factory Melancholia, 118. Faith, an unreliable guide, 49; in humanity, 150; the true, 157; should be cultivated, 160. Fame, from side-issues, 147. Family Life, what is the trouble with it, 70. Farmer, an East Aurora, 72; the honest, 72. Farmers, bankers and, 131. Fate, a popular misconception of, 189; and success, 44; and what it supplies, 77. Farrell and Gary, business methods of, 195. Faust, 167. Fear, eliminate from life, 25; no devil but, 181; of death, disease, law, 166; sickness caused by, 199; what fosters, 13. Female, The, in Nature, 55. Feathers, definition of, 187. Field, Eugene, 112; Marshall, 134. First Impressions, 130. Folks, commonsense, 61. Ford, Henry, sells manufactured products, 44; Hen- ry. 134. Forgetful ness, retentive memory versus, 95. Forms change, but nothing dies, 92. Franklin, Benjamin, 48; 164; and industry, 28; the strongest man America has produced, 77. Freedom, and Youth, 89; not for those who deny it to others, 147; those who die in the cause of, 33. Friction and Harmony, 110. Froebel, Frederick and Education, 74. Friend, a definition of, 112; how to make, 201; a, Nature's masterpiece, 146; three kinds of, 150. Friendship, The desire for, 14; between members of the same sex, dangers of, 115. Future, creed of, 24, 25. Garcia, A Message to, 49; 66; 139. Garnet, 94. Gary, Elbert H., how a big business was saved by, 195. Genius, descendants of, 178; the man of, welcome everywhere, 40; Nature's use for, 156; the power of, 13. Gentleness, and greatness, 94. Getting old, a bad habit, 143. Ghetto, 166. Giorgione, 106. Gladstone, 126. God, absentee, 15; and Divine Energy, 37; gifts of, misuse of, 18; gives strength for each day, 147; in hand-made temples, 105; is God, 93; of mercy whose name is love, 60; operating through man, 57; smiles at our altruism, 81; where love is, 96. Golden Rule, opposed to war, 163. Good Fellow, The, a misnomer, 70. Good -nature, 61. Goodrich, and rubber tires, 107. Good Work Today, the best preparation for Good Work Tomorrow, 141. Gould, Jay and his system, 83. Government, the aim of, 199; Franklin's dictum on, 194; purpose of our American, 194. Great man, defined, 88. Great men, scorned in their lifetime, 178. Greek History, class in, 171. Grief, not to be shared, 33. Habits, enoouragement of right, 147; importance of, not realized, 59; and happiness, 82; whether they manage us or we them, 115. Hall, Stanley, and education, 74. Hand, Heart and Head, 119. Happiness, in quality, 34; and habits, 82; a habit, 82; health and wealth, 29; power for good, 25. Horatius at the Bridge, 65. Harmony, and friction, 110. Harriman, William, 83. Harvard and West Point, contrasting, 178. Hate, sowing of, is dangerous, 119; no one has time to, 147; admit no, 23. Hat-snatcher, the, 145. Hats, the importance and significance of, 183. Hayes, Charles M., 104. Head, carried high, 51. Health, dependent upon congenial mental work, 143; habit, six rules for, 118; a habit, 41; happiness and wealth, 29; laws of, simple, 67. Heaven, a place of idleness, 177. Hell and Heaven, doctrine of, 23. Herodotus, 64. Hill, James J., 134; 82; 83. Historical shrines, pilgrims to, 31. Hoe-man, the, 153. Holmes, Oliver Wendell, 68. Home, making of, 19. Honesty, and purity of purpose, 159. Hope, the Star of, 101. Hopes, mistake to raise false, 113. Horn, little end of the, 111. Horse, my kingdom for a, 93. Hot air, the only useful kind of, 199. Hotel, character of, determined by type of owner, 84. Hotels, advice to American, 200. Hot Springs, 51. How I found my Brother, 112. Hubbard, Alice, in praise of, 190; Elbert's indebted- ness to, 191; Miriam, 94; Dr. Slias, father of Elbert Hubbard, 17. Hugo, Victor, 89. Human Service versus Selfishness, 29. Humanity, education to help, 49; faith in, 150; re- ligion of, 15. Humboldt, Alexander von, 90; William, 80; 90. Hundred-point man, 68. Husband and wife, legal status of, 176. Hyacinths, wilted, 137. " I Believe," versus " I Know," 24, 25. Ideal Republic, 152. Ideal, Real separated from, 47. Idealist, a sick man, 85. Ideal life, main factors in the, 194. Idleness, people who advertise their, 177. Imagination, 152; regards of, 190; the greatest gift of God, 194. Immortality, definition of, 188. Impersonal contemplation, the secret of laughter, 79. Impulses, caprice and reality, with the law, 83. Individuality, 63; not perfect, 32. Industrial leaders and service, 134. Industry, 28; and concentration, give rise to self- confidence, 125. Infidel, Corner Grocery, 76. Infinite, symbolized by the diamond, 91. Initiative, 49; and " freshness," 156; the first neces- sity in organization, 132. Intellect, and common sense, 105; cultivation of, 98. Intelligence, 152. Intimacy, too much, repels, 159. Intolerance, due to lack of imagination, 99. Intuitions, and knowledge, 112. Inventions, new, fight for life, 47; in language, 95. J. B. Runs Things, 84. Jealousy, 139. Jefferson, Thomas, 80; 174. Jesus, 172. Jews, the, 167; their treatment of their families, 122; their commonsense religion, 95. Johnson, Dr. Samuel, 174. Joint Stock Company, the modern, based on Roman idea, 87. Jones, John Paul, 65; Samuel M., 131. Joy, and reconciliation, 90. Judgment, the final, 111. Judiciary, public opinion and the, 120. Justice, Law distinguished from, 171. Khayyam, Omar, 100. Kidd, Captain, social status of, 179. Kindergarten Spirit, importance of the, 182. Kindness, religion of, 18. Kingsley, Charles, 165. Kipling, Rudyard, 48. Knowledge, and Intuition, 112. Knox, John, 125. La Gioconda, 202. Lamb, Charles, 69; 85. Landor, Walter Savage, 43. Lang, Andrew, 69; 85. Laughter, 79. Law of compensation, the, 129; Impulse, Caprice and Reality, 83; and Justice, 46; and Life, 46; popular terror of the, 193; Women and the, 150. Lawyers, businessmen the best, 180; and doctors, 120; doctors and preachers, 35; and lawyer-made laws, 193; new kind of, 195. Lecturing, pleasures and perils of, 189. Le Gallienne, Richard and the Golden Girl, 128. Letter; of criticism, 39; a Eugene Field, 112; a grouchy, versus the telephone, 112. Lepidopterology, 175. Lewis and Clark Expedition, 45. Liar, punishment of a, 47. Liberty, 153. Lies are mistakes in judgment, 146. Life, all a prayer, 94; is beautiful, 125; to you ever- lasting if you deserve it, 156; everlasting, 156; and death, 125; every, its own excuse for being, 65; a gradual death, 39; human service, 63; the ideal, 12; insurance, 112; and law, 46; length of, dependent upon habit, 22; manifestation of, 15; a paradox, 44, 81; preparation for, 23; 29; radi- ant, 11; " Ruined by a Woman," 129; the useful, 23; My, what it means to me, 164. Lincoln, 127; Abraham, Indiana boyhood of, 207; Nancy Hanks, home life and characteristics of, 206. Liszt, Anton Seidl and, 179. Literature, and light, 49; and music, 170, of future not diffuse or profound, 1 17. Lives, of others, our interest in, 72, double, of insti- tutions, 117. Living, earn your own, 82. Love, in conjunction with work, health and study, 41; falling in, 150; for the lover, 127; goes to deserving, 18; idealizes its object, 47; and in- sight, 58; life and death, 88; of man for woman — woman for man, 26; memory of, 14; a path to Heaven, 57; power generated by, 182; purposes of, 202; a sacred thing, 57; and strife, 94; that encourages, 58; what it is for, 73; where is, 96. Lovers, glory of the, 59. Lovers, and secrecy, 59. Loyalty, 127; finds many aids, 126; the great lubri- cant in life, 128; and obedience, 50; and success, 127. Luther, Martin, the Reformer, 47; his interpretation of The Song of Songs, 53. Madness, prophets and, 131. Magdalene, Mary, 171. Make-believe, grown-ups delight in, 178. Man, a migratory animal, 89; at his work, 81; eulogy of, 11; heroic, does n't pose, 20; his business tower, 21; his personality and Deity, 88; his search for happiness, 109; his treatment of his wife, 70; ideal type of, 178; importance of, 20; improves on Nature, 142; in process of creation, 67; not base at heart, 23; the compe- tent, 115; the instrument of energy, 37; the instrument of Deity, 147; the tool of Deity, '56; the transformer of energy, 37; weak or strong, as seen by woman, 100. Management, and selection of men, 63. Mankind, moving toward the light, 20; Saviour of, 16. Manners, forfeited, 81. Manual labor, part of education, 26. Manual Training Schools, 76. Manufactured products versus raw material, 39. Markham, Edwin, 153. Marital Bundling, 57. Marriage, a way station, 118; the ceremony and the word " obey," 148; for gratification and propa- gation, 159; and property rights, 176; requisites for happy, 72; and divorce laws, 39; to reform a mistake, 42; and sex, 55. Mary Elizabeth, 170. Master-Man, The, 28; 125. Matrimony, making a success of, 190. Maud, the blind girl and her blind father, 96. Meanness, defined, 159. Medicine, practice of, 18. Memory, and academic education, 160; a retentive, versus forgetful ness, 95. Men, and their estimates of other men, 88; and women, 124; great versus dull, 73; producing life, 134; rich only as they give, 143. Menial, Tasks versus Intellecticism, 105; The, is disloyal to his work, 129. Mental attitude, 51 ; and disillusion, 23. Mental work of a congenial kind, a stimulus to health, 143. iv Message, giving, as important as delivering, 113. Mexico, attitude toward scholars, 52. Military schools, condemnation of, 179. Miller, Joaquin, 98; 100. Milton, John, 129. Mind Your Own Business, 127. Mission, believe in your, 146; the value of a, 172. ■ Missions, California, 76. Moderation, 129; in all things, 45. Moliere, 167. Mona Lisa, 202. Money, no criterion of work, 134; the only way to make, 185. Morality, definition of, 188. Morris, William, 89. Moses, a pragmatist, 95; the publicity-man of the Old Testament, 65. Mother, an ideal, 191; my, how I played a joke on, 77; my, how she worked, 77. Mother Love, 94; manifested in nature as well as among humans, 47; what men owe to, 47; man's obligation to, 168. Mozart, social position of, 16. Music, 106; and Literature, 170; at meals, the mania of, 200; the distinguishing quality of, 187. Napoleon, 86; Alexander and Csesar, 30; and Ber- trand, 114; secret of his power, 83. Nation of builders, 33. Nature, efforts of to keep people well, 45; and en- ergy, 37; as guide, 39; fights disease and doctors, 150; improved on by man, 142; and overeat- ing, 172. Nemesis, and the Idle Rich, 173. Obedience, in Creed of Common Sense, 31; the spirit of, 50; " Obey," omission of in marriage service, 148. Old, on getting, 115; 143. Opportunity, what constitutes, 187. Opposition, governmental value of, 202. Optimist and Pessimist, 51; and failure, 153; sad thing about, 147. Optimist, definition of, 152. Orders, giving and taking, 194. Organization and Civilization, 56. Organizers, great, 156. Orthodoxy, misconceptions of, 187; a definition of, 194. Over-eating, 172. Owen, Robert, our debt to, 205. Pamphlet, power of the, 203. Panacea, no perfect one for human ills, 57. Paradox, life is a, 81. Paranoia, 138; and the Hundred-Point Man, 69. Party, the New, 61. Pater, Walter. 85. Patient Man, rewards reaped by the, 127. Paul, the apostle, 161; 172. Pauline Doctrine, Women and the, 55. Peace Area, extension of, 113. Peg, round versus square, 47. Penn, William, 145. People, The Chosen, 53. Perfect Faith, and Perfect Love, 149. Pericles, 90, 80; the age of, 101; his reward for service, 46. Pessimist, and Optimist, 51. Phidias, 46; 80; 101. Philosophy, value of, 194. Physician, each man his own, 22. Pilgrims to Historical Shrines, 31. Pity and Sympathy, 99. Plato, his account of Socrates' death, 46. Pallas Athene, 203. Personal Purity League, 198. Plutarch, 64; 90. Poise, difficult to maintain, 111; sympathy and wisdom, 107. Poisoning, from excess of food, 45. Policy, political, not molded on Europe, 166. Poor Rich versus, 33. Power, analyzing men of, 179; Life, a search for, 71; and poise must go together, 13; and responsi- bilities, 55; unrestrained, a tragedy, 40. Powerful man, The, 32. Prayer of Elbert Hubbard, 18, 19; of gratitude, a 89; the supreme, 11; whining, 120. Preachers, Doctors and Lawyers, 35; if honest, must continually lose adherents, 144. Precepts for Colleges, 144. Presents, 153. Pretense, 198. Progress, individuality the basis of, 183; evolution is, 201; opposition to, 18. Property-Rights, and marriage, 178; right in mar- riage, origin and history of, 177. Prosperity, definition of, 188. Public Opinion, a restraining force, 33; and the Judiciary, 120. Public Utilities, in partnership with the people, 132. Punishment, the worst, 111; hatred invites, 77. Quitter, the world hates a, 35. Race, The, improved by patience, charity and de- votion, 26; the improving of, 160. Radical, 201. Recreation, gives immortality, 147; in absence from business, 175. Reconciliation, 90. Reformers, social, indict their time,'78; men with small faith in natural love, 70; what they tell us, 112. Religion and communities, 95; of humanity, 15, 20; in conjunction with work, health, study and love, 41; of kindness, 18, to know but one, 23. Remorse, 156. Respectability, the meaning of, 180, 181. Responsibilities and power, 55. Rubens, 106. Revere, Paul, 65. Revolt, Obedience versus, 31. Ridicule, a self-accusation, 40. Riches, the vanity of, 147. Rich men as trustees, 174; people, sometimes ig- norant, 79, the idle, and Nemesis, 173; versus poor, 33. Right-Hand Man, 84. Right to be decent, 39. Riley, James Whitcomb, 112, memory, 113. Romans, the, 90; builders and engineers, 87. Roosevelt, Theodore and Elihu Root, 174. Rostand, his rooster, 44. Rousseau, Jean Jacques, 88. Rowan, Andrew J., 66. Roycroft Dictionary, from the, 187, 188. Roy crofters, The, 165; meaning of, 188 Sacajawea, 45. Sacred Writ and Profane Writing, 53 Safety, in living like a poor man, 105; thought of, no place in life, 111. Saint Cecelia, 203. Salesmen, all men, 162. Saltus, Edgar, 85. Sam, the Chinese servant, 13. Samurai, virtues of the, 178. Santa Maria Dei Frari, 106. Savage man, true to his mate, 56. Saviors, number of, 16. Scamp, 48. School, the private is preparation for life, 111; the public is life, 111. School-teacher, evolution of the, 189. Schopenhauer, 110. School house, our fortress and hope is the, 194. Schwab, Charles M., 134. Science, classified knowledge, 162. Scott, Sir Walter, 66. Sculpture, 106. Second Commandment, the, the death of art, 55. Secrets, 36. Sects, 201. Seer, the scout of civilization, 47. Self, approval of one's other, 108. Self-Confidence, 125. Spencer, Herbert and the " Messianic Idea," 76; Herbert, 82. Spinoza, Baruch, 80, 167. Spinsterhood, the achievement of, 203. Sphinx, 52. Spirit, versus Senses, 160. Socialism, incapable of independent action, 124. Socialism and Shirks, 106; and Work, 34. Social Worker, the, and Ali Baba, 135. Society, an organized instinct, 60; aggression of, 60. Socrates, 167; 211; put to death, 46, 90. Song of Songs, 52; interpretations by Luther, Tal- madge, The English, Theodoret, The Moderns, Andreas Lang, our own, 53; The Story Inter- preted, 59. Soul and Mind, 156; growth of the, 137; how to save, 71; what constitutes the, 202. Star of Hope, the, 101. Stead, Wm. T., 104. Stevenson, Robert Louis, 54, 125. Stones, a sermon in, 186. Stories, Egyptian origin of all, 206. Stradivarius, 106. Straus, Mr. and Mrs. Isador, 102. Strength needed in a community, 71. Strife and Love, 94. Self-justification and self-preservation, 44. Self Love, 68. Self-Reliance, 28. Self-sacrifice, a pernicious doctrine, 123. Selfishness, versus human service, 29. Selfishness versus self-love, 68. Senses versus Spirit, 160. Serra, Fra Junipero, 76. Service, 63. Serving humanity, pathway to success, 26. Service through advertising, 64. Sex and God, 54; in animal and vegetable kingdoms, 55, and marriage, 55; and Nature, 54; principle in Nature, 182; a sacred thing, 57; the relation of art to, 182. Shakespeare, 64, 91, 174. Sincerity, test of, 193. Sin, its benefits and advantages, 132; its own punish- ment, 160, misdirected energy, 15; the pardon- able, 146. " Sinking Self," 131. Sleepy Hollow, 86. Strikes, futility of, 126. Strong Man, defined, 212; in demand, 108; what makes a, 181. Submission, victory won through, 208. Succeed, three ways to, 205. Success, in cooperation and reciprocity, 42; defini- tions of, 203; dependent upon approval of your- self, 140; and enthusiasm, 89; and fate, 44; how Judge Gary achieves, 196; and loyalty, 127; my, 165; no such thing as, is bad business, 21; and quality of work, 153; and systematization, 83; and system, 84. Suffrage, for Women, 74. Superior Class, the, and war, 163. Sympathy, the first and last attribute of Love, 156* greatness develops through, 183; and pity, 99; and vengeance, 94; wisdom and poise, 107. System, 83; and Success, 84. Talk less, and listen more, 108. Talmadge, DeWitt, his interpretation of The Song of Songs, 53. Teaching things, out of season, 17. Teacher, unswerving in his opinions, 147. Telephone, no letter, 112. Temperament, 91; artistic, and debts, 154. Tempest, The, 54. Ten Positive Commandments, 120. Tenth Legion, the, of Caesar, 63, 87. Terminus, a poor God to worship, 64. Terrible, only the unknown is, 198. Thayer. John B., 104. Theology, by entail, 153; fetish, elimination of, in, 30. Thucydides, 64. Thinking, constructive, 51. Thoreau, 99; his place in heart of humanity, 86. Thought is the Thing, 86. Thought, 171; new and second-hand, 151; righteous, 153; spontaneous, 157; supreme, 51; two kinds of, 150. Thrift, a habit of, 86, 87. Titanic, 35; disaster, the, 102; survivor of, the, 43. Titian, 106. Tolstoy, Leo, 89; idiosyncracies of, 178,- the priest and the peasant, 70. Transportation, importance of, 107 Trappists, and asceticism, 160. Travel, and Education, 89; and the breadth of one's horizon, 135. Tree-Surgeon, the, 130. Tree Surgery, father of, 130. Trinity, Father, Mother and Child. 26. Trollope, Anthony, story of worthy dame, 148. Troubles, defined, 188. Truck, the motor, 116. Truth, every, a paradox, 110; formulating, 135; the man who lives, 167; the new virtue, 64. Tyndall, Professor, 146; his old servant, 172. Typewriter, the beginning of woman in business, 78. Ulterior motives, 171. Unethical thing, the one, 157. United States Steel Corporation, origin of, 195. Unfaithfulness, and concrete selfishness, 139. University, militant, ten precepts' of, 30. Unseen, The, terror of, 153. Unkind fate, 86. vi Unloyalty, more common than disloyalty, 126. Upstairs, man is constantly falling, 203. Utopia, 100; not worth while, 85. Vampire, the, 129. Vanderbilt, Commodore Cornelius, 134; System, the, 83. Vanity, of riches, and college education, 147. Vengeance and sympathy, 94. Venice, 106. Vinci, Leonardo da, the Renaissance, 47. Violence and gentleness, 162; transitory, 163. Vigilance, eternal, the price of liberty, 50. Virtues, old-fashioned, 79. Vivisection, evils of, 199. Voice, index to personality, 88; index to the soul, 88; mild and gentle, 88. Volta, 80. Wages, and the employee, 125; based on productive power versus paternalism, 33. W 7 agner, Richard, 89. Wallace, Alfred Russel, 93. War, Civilization opposed to, 163; preparation for, brings wars, 121. Washington, George, and self-reliance, 28. Watt, James, 80. Wealth, happiness and health, 29. Wedgwood, Josiah, the world's first business- man, 205. Wesley, John, Journal of, 164. West Point, and Harvard, 178. Westinghouse, George, and the air-brake, 47. Wheelbarrow, and Ali Baba, 74. W 7 hims, the poisoners of joy, 144. Whitechapel, 62. Whitman, Walt, 89. Who is the great man? 88. Widener, Mr. and Mrs. George, 103. Wife, a perfect, 192r my, 165. Wisdom, poise and sympathy, 107. Wise Men, the, 52. Woes, do not dump your, 156. Woman, and penance under Jewish Law, 56; posi- tion in Bible, 55; and the law, 150; the, for whom I write, 95; the, who understands, 128; when she first became a factor in business, 78. Women, ancient Teuton, 56; as workers, 44; con- servators, 44; enslavement of, 177; tribute to, 190; who live in history, 155; young, with ambi- tions versus marriage, 84. Wonders, should be performed here and now, 210. Words, invention of new, 42. Work, cures socialism and anarchy, 34; for a com- mon cause, 94; for the worker, 127; habit of, 41; honest, 48; man at his, 81; safety in, 119; to please self, 21. World, one at a time, 133; redeemed, 33. Worry, 29; defined, 213. Writers you hate, 88. Writing, a matter of inspiration, 112; good recipe for, 42. Written Record versus Deeds, 65. Xantippe, wife of Socrates, 211. Yellowstone Park, 123. Yourself, be, 50. Youth and Freedom, 89. Zionist, 70. SO HERE ENDETH THE NOTE BOOK OF ELBERT HUBBARD NOW PUT INTO PERMANENT FORM BY THE ROYCROFTERS *. THE BORDERS, INITIALS AND BINDING BY ROYCROFT ARTISTS AND CRAFTSMEN »- THE WHOLE PRODUCED BY THE ROYCROFTERS AT THEIR SHOPS, WHICH ARE LOCATED AT ROYCROFT-TOWN, EAST AURORA, ERIE COUNTY, NEW YORK STATE, ANNO DOMINI, MCMXXVII \v /