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beggar, and departed. The next month the man returned, and began to tell Tom a tale of Cruelty, Injustice and Ingratitude. Tom was riled-he had his magnate business to attend to, and he made a remark in italics. & The beggar said, “Mr. Lowry, if you had your business a little better systematized, I would not have to trouble you personallywhy don't you just speak to your cashier ?" 5 And the great man, who once took a party of friends out for a tally-ho ride, and through mental habit collected five cents from each guest, was so pleased at the thought of relief that he pressed the buzzer. The cashier came, and Tom said, “ Put this man Grabheimer on your pay-roll, give him two dollars now and the same the first of every month.”. Then turning to the beggar-man, Tom said, “Now get out of here-hurry, vamose, hike —and be damned to you!” “ The same to you and many of them,” said His Effluvia politely, and withdrew. All this happened two years ago. The beggar got his money regularly for a year, and then in auditing accounts Tom found the name on the pay-roll, and as Tom could not remember how the name got there, he at first thought the pay-roll was being stuffed. Anyway he ordered the beggar's name stricken off the roster, and the elevator man was instructed to enforce the edict against beggars. Not being allowed to see his man, the beggar wrote him letters—denunciatory, scandalous, abusive, threatening. Finally the beggar laid the matter before an obese limb o' the Law, Jaggers, of the firm of Jaggers & Jaggers, who took the case on a contingent fee. The case came to trial, and Jaggers proved his case se offendendo-argal: it was shown by the defendant's books that His Bacteria had been on the pay-roll and his name had been stricken off without suggestion, request, cause, reason or fault of his own. His Crabship proved the contract, and Tom got it in the mazzard. Judgment for plaintiff, with costs. The beggar got the money and Minneapolis Tom got the experience. Tom said the man would lose the money, but he himself has gotten the part that will be his for ninety-nine years. Surely the spirit of justice does not sleep and there is a beneficent and wise Providence that watches over magnates.
HESE truths I hold to be self-evident: That man was made to be happy; that happiness is only attainable through useful effort; that the very best way to help ourselves is to help others, and often the best way to
help others is to mind our own business; that useful effort means the proper exercise of all our faculties; that we grow only through exercise; that education should continue through life, and the joys of mental endeavor should be, especially, the solace of the old; that where men alternate work, play and study in right proportion, the organs of the mind are the last to fail, and death for such has no terrors. That the possession of wealth can never make a man exempt from useful manual labor; that if all would work a little, no one would then be overworked; that if no one wasted, all would have enough; that if none were overfed, none would be underfed; that the rich and “educated” need education quite as much as the poor and illiterate; that the presence of a serving class is an indictment and a disgrace to our civilization; that the disadvantage of having a serving class falls most upon those who are served, and not upon those who serve
just as the real curse of slavery fell upon the slave-owners. That people who are waited on by a serving class cannot have a right consideration for the rights of others, and they waste both time and substance, both of which are lost forever, and can only seemingly be made good by additional human effort. That the person who lives on the labor of others, not giving himself in return to the best of his ability, is really a consumer of human life and therefore must be considered no better than a cannibal. That each one living naturally will do the thing he can do best, but that in useful service there is no high nor low. That to set apart one day in seven as “holy” is really absurd and serves only to loosen our grasp on the tangible present. That all duties, offices and things which are useful and necessary to humanity are sacred, and that nothing else is or can be sacred.
HE very first item in the
and obedience is doomed to disappoint himself and everybody with whom he has dealings. To flavor work with protest is to fail absolutely. When you revolt, why revolt-climb, hike, get out, defy—tell everybody and everything to go to hades! That disposes of the case. You thus separate yourself entirely from those you have served-no one misunderstands youyou 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 in the wrong environment, 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,