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inmates of the house. However, I did not lose caste because I had blacked the boots, I lost caste because I had blacked them badly. But I was allowed to continue feeding the pigs. The pigs were not so particular as the humans.

Now, there is no more reason for refusing to bring hot water or black boots or serve a dinner or make up a bed or cook or wash clothes (I have cooked and washed clothes often - but neither wisely nor well) than for refusing to shoe a horse, run a motor, brake a train, sell carpets, manage a bank, or run a farm. A few centuries back men of good lineage felt that they lost caste if they were in trade or finance in some countries they feel so to this day. In most civilized lands, however, the feeling has disappeared, and it never occurs to any one to look down on any one else because he sells things. Just the same feeling should obtain, and as we grow more civilized will obtain, about all other kinds of service. This applies to domestic service. It is as entirely right to employ housemaids, cooks, and gardeners as to employ lawyers, bankers, and business men or cashiers, factoryhands, and stenographers. But only on condition that we show the same respect to the individuals in one case as in the other cases!

Ultimately I hope that this respect will show itself in the forms of address, in the courtesy titles used, as well as the consideration shown, and the personal liberty expected and accorded. I am not demanding an instant change - I believe in evolution rather than revolution. But I am sure the change is possible and desirable; and even although it would be foolish and undesirable to set up the entirely new standard immediately, I hope we can work toward it. One of the most charming gentlewomen I know, the wife of a man of rare cultivation, ability, and public achievement, lives on the top floor of a tenement-house in a Western city. The rooms are comfortably and daintily furnished with an abundance of books. In this household the maid was introduced to me as Miss So-and-So; and this is the ideal. Of course it cannot be realized until there has been much education on both sides. But it should be the ideal. All relations between employer and employee should be based on mutuality of respect and consideration; arrogance met by insolence, or an alternation of arrogance and insolence, offers but a poor substitute. ,

II ISAIAH, the seer, the man of the vision, condemned ritual and formalism, and exalted conduct, when he thundered: “Hear the word of the Lord; to what purpose is the multitude of your sacrifices unto me? I delight not in the blood of bullocks. Your appointed feasts my soul hateth. Cease to do evil; learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow."

Amos no son of a prophet, but a laboring man, a herdsman and a gatherer of sycamore fruit — said: "Hear ye the Word; I despise your feast days; I will not accept your burnt offerings. But let judgment run down as waters, and righteousness as a mighty stream; hate the evil, and love the good, and establish judgment in the gate.” What is this but insistence on the great

1 From The Great Adventure. Copyright, 1918. Charles Scribner's Sons, publishers.

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law of service? In peace and in war we must spend and be spent, in the endless battle for right against wrong; deeds, not words, alone shall save us.

"By their fruits ye shall know them," is a teaching of the Sermon on the Mount; and James, spurning the unctuous professions of righteousness by those who do not make good what they preach, by those who profess a faith which is dead – which was never alive because it bears no fruit in works, sums up the matter by insisting that we must be doers and not hearers only, because “Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep oneself unspotted from the world.”

I know not how philosophers may ultimately define religion; but from Micah to James it has been defined as service to one's fellow men rendered by following the great rule of justice and mercy, of wisdom and righteousness.

III To my fellow Americans I preach the sword of the Lord and of Gideon. In this great war for righteousness, we Americans have a tremendous task ahead of us. I believe the American people are entirely willing to make any sacrifice, and to render any service, and I believe that they should be explicitly shown how great the service is they are called upon to render, how great the need is that they should unflinchingly face any sacrifice that is to be made. I ask of you, and I ask of those

1 From The Foes of Our Own Household. Copyright, 1917. George H. Doran Company, publishers. ,

who govern you — who govern this great mass of people - that we may be given direct practical lines of effort. With all my heart I believe that our people have in them the same patriotism, the same nobility of soul to which Washington and Lincoln were able to appeal. I ask that the appeal be made, the appeal for effort, and with it the guarantee by actual governmental performance that the effort shall not be wasted.

Let us give every man in this country his rights without regard to creed or birthplace, or national origin, or color. Let us in return exact from every man the fullest

erformance of duty, the fullest loyalty to our flag, and the most resolute effort to serve it.

The test of our worth now is the service we render. Sacrifice? Yes, as an incident of service; but let us think only of the service, not of the sacrifice. There never yet was a service worth rendering that did not entail sacrifice; and no man renders the highest service if he thinks overmuch of the sacrifice.

Let us pay with our bodies for our souls' desire! 1

IV

ONLY those are fit to live who do not fear to die; and none are fit to die who have shrunk from the joy of life and the duty of life. Both life and death are parts of the same Great Adventure. Never yet was worthy adventure worthily carried through by the man who put his personal safety first. Never yet was a country worth living in unless its sons and daughters were of that stern stuff which bade them die for it at need; and never yet was a country worth dying for unless its sons and daughters thought of life not as something concerned only with the selfish evanescence of the individual, but as a link in the great chain of creation and causation, so that each person is seen in his true relations as an essential part of the whole, whose life must be made to serve the larger and continuing life of the whole. Therefore it is that the man who is not willing to die, and the woman who is not willing to send her man to die, in a war for a great cause, are not worthy to live. Therefore it is that the man and woman who in peace-time fear or ignore the primary and vital duties and the high happiness of family life, who dare not beget and bear and rear the life that is to last when they are in their graves, have broken the chain of creation, and have shown that they are unfit for companionship with the souls ready for the Great Adventure.

1 From The Foes of Our Own Household. Copyright, 1916. George H. Doran Company, publishers.

The wife of a fighting soldier at the front recently wrote as follows to the mother of a gallant boy, who at the front had fought in high air like an eagle, and, like an eagle, fighting had died:

I write these few lines — not of condolence for who would dare to pity you? — but of deepest sympathy to you and yours as you stand in the shadow which is the earthly side of those clouds of glory in which your son's life has just passed. Many will envy you that when the call to sacrifice came you were not found among the paupers to whom no gift of life worth offering had been entrusted. They are the ones to be pitied, not we whose dearest are jeoparding their lives unto the death in the high places of the field. I hope my two sons will live as worthily and die as greatly as yours.

There spoke one dauntless soul to another! America is safe while her daughters are of this kind; for their

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