Part 2

If a man receives a counterfeit dollar he does not straightway lose his faith in all money,—at least there are no such instances on record in this country. If he has a run of three or four days of dull weather he does not say "the sun ceases to exist, there are surely no bright days to come in the whole calendar of time."

If a man's breakfast is rendered an unpleasant memory by some item of food that has outlived its usefulness, he does not forswear eating. If a man finds under a tree an apple with a suspicious looking hole on one side, he does not condemn the whole orchard; he simply confines his criticism to that apple. But he who has helped some one who, later, did not pass a good examination on gratitude, says in a voice plaintive with the consciousness of injury, and with a nod of his head that implies the wisdom of Solomon: "I have had my experience, I have learned my lesson. This is the last time I will have faith in any man. I did this for him, and that for him, and now, look at the result!"

Then he unrolls a long schedule of favors, carefully itemized and added up, till it seems the pay-roll of a great city. He complains of the injustice of one man, yet he is willing to be unjust to the whole world, making it bear the punishment of the wrong of an individual. There is too much vicarious suffering already in this earth of ours without this lilliputian attempt to extend it by syndicating one man's ingratitude. If one man drinks to excess, it is not absolute justice to send the whole world to jail.

The farmer does not expect every seed that he sows in hope and faith to fall on good ground and bring forth its harvest; he is perfectly certain that this will not be so, cannot be. He is counting on the final outcome of many seeds, on the harvest of all, rather than on the harvest of one. If you really want gratitude, and must have it, be willing to make many men your debtors.

The more unselfish, charitable and exalted the life and mission of the individual, the larger will be the number of instances of ingratitude that must be met and vanquished. The thirty years of Christ's life was a tragedy of ingratitudes. Ingratitude is manifest in three degrees of intensity in the world—He knew them all in numberless bitter instances.

The first phase, the simplest and most common, is that of thoughtless thanklessness, as was shown in the case of the ten lepers healed in one day—nine departed without a word, only _one_ gave thanks.

The second phase of ingratitude is denial, a positive sin, not the mere negation of thanklessness. This was exemplified in Peter, whose selfish desire to stand well with two maids and some bystanders, in the hour when he had the opportunity to be loyal to Christ, forgot his friendship, lost all thought of his indebtedness to his Master, and denied Him, not once or twice, but three times.

The third phase of ingratitude is treachery, where selfishness grows vindictive, as shown by Judas, the honored treasurer of the little band of thirteen, whose jealousy, ingratitude, and thirty pieces of silver, made possible the tragedy of Calvary.

These three—thanklessness, denial and treachery—run the gamut of ingratitude, and the first leads to the second, and the second prepares the way for the third.

We must ever tower high above dependence on human gratitude or we can do nothing really great, nothing truly noble. The expectation of gratitude is the alloy of an otherwise virtuous act. It ever dulls the edge of even our best actions. Most persons look at gratitude as a protective tariff on virtues. The man who is weakened in well-doing by the ingratitude of others, is serving God on a salary basis. He is a hired soldier, not a volunteer. He should be honest enough to see that he is working for a reward; like a child, he is being good for a bonus. He is really regarding his kindness and his other expressions of goodness as moral stock he is willing to hold only so long as they pay dividends.

There is in such living always a touch of the pose; it is waiting for the applause of the gallery. We must let the consciousness of doing right, of living up to our ideals, be our reward and stimulus, or life will become to us but a series of failures, sorrows and disappointments.

Much of the seeming ingratitude in life comes from our magnifying of our own acts, our minifying of the acts of others. We may have overestimated the importance of something that we have done; it may have been most trivial, purely incidental, yet the marvellous working of the loom of time brought out great and unexpected results to the recipient of our favor. We often feel that wondrous gratitude is due us, though we were in no wise the inspiration of the success we survey with such a feeling of pride. A chance introduction given by us on the street may, through an infinity of circumstances, make our friend a millionaire. Thanks may be due us for the introduction, and perhaps not even that, for it might have been unavoidable, but surely we err when we expect him to be meekly grateful to us for his subsequent millions.

The essence of truest kindness lies in the grace with which it is performed. Some men seem to discount all gratitude, almost make it impossible, by the way in which they grant favors. They make you feel so small, so mean, so inferior; your cheeks burn with indignation in the acceptance of the boon you seek at their hands. You feel it is like a bone thrown at a dog, instead of the quick, sympathetic graciousness that forestalls your explanations and waives your thanks with a smile, the pleasure of one friend who has been favored with the opportunity to be of service to another. The man who makes another feel like an insect reclining on a red-hot stove while he is receiving a favor, has no right to expect future gratitude,—he should feel satisfied if he receives forgiveness.

Let us forget the good deeds we have done by making them seem small in comparison with the greater things we are doing, and the still greater acts we hope to do. This is true generosity, and will develop gratitude in the soul of him who has been helped, unless he is so petrified in selfishness as to make it impossible. But constantly reminding a man of the favors he has received from you almost cancels the debt. The care of the statistics should be his privilege; you are usurping his prerogative when you recall them. Merely because it has been our good fortune to be able to serve some one, we should not act as if we held a mortgage on his immortality, and expect him to swing the censor of adulation forever in our presence.

That which often seems to us to be ingratitude, may be merely our own ignorance of the subtle phases of human nature. Sometimes a man's heart is so full of thankfulness that he cannot speak, and in the very intensity of his appreciation, mere words seem to him paltry, petty, and inadequate, and the depth of the eloquence of his silence is misunderstood. Sometimes the consciousness of his inability to repay, develops a strange pride—genuine gratitude it may be, though unwise in its lack of expression—a determination to say nothing, until the opportunity for which he is waiting to enable him to make his gratitude an actuality. There are countless instances in which true gratitude has all the semblance of the basest ingratitude, as certain harmless plants are made by Nature to resemble poison-ivy.

Ingratitude is some one's protest that you are no longer necessary to him; it is often the expression of rebellion at the discontinuance of favors. People are rarely ungrateful until they have exhausted their assessments. Profuse expressions of gratitude do not cancel an indebtedness any more than a promissory note settles an account. It is a beginning, not a finality. Gratitude that is extravagant in words is usually economical in all other expression.

No good act performed in the world ever dies. Science tells us that no atom of matter can ever be destroyed, that no force once started ever ends; it merely passes through a multiplicity of ever-changing phases. Every good deed done to others is a great force that starts an unending pulsation through time and eternity. We may not know it, we may never hear a word of gratitude or of recognition, but it will all come back to us in some form as naturally, as perfectly, as inevitably, as echo answers to sound. Perhaps not as we expect it, how we expect it, nor where, but sometime, somehow, somewhere, it comes back, as the dove that Noah sent from the Ark returned with its green leaf of revelation.

Let us conceive of gratitude in its largest, most beautiful sense, that if we receive any kindness we are debtor, not merely to one man, but to the whole world. As we are each day indebted to thousands for the comforts, joys, consolations, and blessings of life, let us realize that it is only by kindness to all that we can begin to repay the debt to one, begin to make gratitude the atmosphere of all our living and a constant expression in outward acts, rather than in mere thoughts. Let us see the awful cowardice and the injustice of ingratitude, not to take it too seriously in others, not to condemn it too severely, but merely to banish it forever from our own lives, and to make every hour of our living the radiation of the sweetness of gratitude.

People who Live in Air Castles

People who Live in Air Castles

Living in an air-castle is about as profitable as owning a half-interest in a rainbow. It is no more nourishing than a dinner of twelve courses—eaten in a dream. Air-castles are built of golden moments of time, and their only value is in the raw material thus rendered valueless.

The atmosphere of air-castles is heavy and stupefying with the incense of vague hopes and phantom ideals. In them man lulls himself into dreaming inactivity with the songs of the mighty deeds he is going to do, the great influence he some day will have, the vast wealth that will be his, sometime, somehow, somewhere, in the rosy, sunlit days of the future. The architectural error about air-castles is that the owner builds them _downward_ from their gilded turrets in the clouds, instead of _upward_ from a solid, firm foundation of purpose and energy. This diet of mental lotus-leaves is a mental narcotic, not a stimulant.

Ambition, when wedded to tireless energy is a great thing and a good thing, but in itself it amounts to little. Man cannot raise himself to higher things by what he would like to accomplish, but only by what he endeavors to accomplish. To be of value, ambition must ever be made manifest in zeal, in determination, in energy consecrated to an ideal. If it be thus reinforced, thus combined, the thin airy castle melts into nothingness, and the individual stands on a new strong foundation of solid rock, whereon, day by day and stone by stone, he can rear a mighty material structure of life-work to last through time and eternity. The air-castle ever represents the work of an architect without a builder; it means plans never put into execution. They tell us that man is the architect of his own fortunes. But if he be merely architect he will make only an air-castle of his life; he should be architect and builder too.

Living in the future is living in an air-castle. To-morrow is the grave where the dreams of the dreamer, the toiler who toils not, are buried. The man who says he will lead a newer and better life to-morrow, who promises great things for the future, and yet does nothing in the present to make that future possible, is living in an air-castle. In his arrogance he is attempting to perform a miracle; he is seeking to turn water into wine, to have harvest without seed-time, to have an end without a beginning.

If we would make our lives worthy of us, grand and noble, solid and impregnable, we must forsake air-castles of dreaming for strongholds of doing. Every man with an ideal has a right to live in the glow and inspiration of it, and to picture the joy of attainment, as the tired traveller fills his mind with the thought of the brightness of home, to quicken his steps and to make the weary miles seem shorter, but the worker should never really worry about the future, think little of it except for inspiration, to determine his course, as mariners study the stars, to make his plans wisely and to prepare for that future by making each separate day the best and truest that he can.

Let us live up to the fulness of our possibilities each day. Man has only one day of life—to-day. He _did_ live yesterday, he _may_ live to-morrow, but he _has_ only to-day.

The secret of true living—mental, physical and moral, material and spiritual,—may be expressed in five words: _Live up to your portion._ This is the magic formula that transforms air-castles into fortresses.

Men sometimes grow mellow and generous in the thought of what they would do if great wealth came to them. "If I were a millionaire," they say,—and they let the phrase melt sweetly in their mouths as though it were a caramel,—"I would subsidize genius; I would found a college; I would build a great hospital; I would erect model tenements; I would show the world what real charity is." Oh, it is all so easy, so easy, this vicarious benevolence, this spending of other people's fortunes! Few of us, according to the latest statistics, have a million, but we all have something, some part of it. Are we living up to our portion? Are we generous with what we have?

The man who is selfish with one thousand dollars will not develop angelic wings of generosity when his million comes. If the generous spirit be a reality with the individual, instead of an empty boast, he will, every hour, find opportunity to make it manifest. The radiation of kindness need not be expressed in money at all. It may be shown in a smile of human interest, a glow of sympathy, a word of fellowship with the sorrowing and the struggling, an instinctive outstretching of a helping hand to one in need.

No man living is so poor that he cannot evidence his spirit of benevolence toward his fellowman. It may assume that rare and wondrously beautiful phase of divine charity, in realizing how often a motive is misrepresented in the act, how sin, sorrow and suffering have warped and disguised latent good, in substituting a word of gentle tolerance for some cheap tinsel of shabby cynicism that pretends to be wit. If we are not rich enough to give "cold, hard" cash, let us at least be too rich to give "cold, hard" words. Let us leave our air-castles of vague self-adulation for so wisely spending millions we have never seen, and rise to the dignity of living up to the full proportion of our possessions, no matter how slight they may be. Let us fill the world around us with love, brightness, sweetness, gentleness, helpfulness, courage and sympathy, as if they were the only legal tender and we were Monte Cristos with untold treasures of such gold ever at our call.

Let us cease saying: "If I were," and say ever: "I am." Let us stop living in the subjunctive mood, and begin to live in the indicative.

The one great defence of humanity against the charge of unfulfilled duties is "lack of time." The constant clamoring for time would be pathetic, were it not for the fact that most individuals throw away more of it than they use. Time is the only really valuable possession of man, for without it every power within him would cease to exist. Yet he recklessly squanders his great treasure as if it were valueless. The wealth of the whole world could not buy one second of time. Yet Society assassins dare to say in public that they have been "killing time." The time fallacy has put more people into air-castles than all other causes combined. Life is only time; eternity is only more time; immortality is merely man's right to live through unending time.

"If I had a library I would read," is the weak plaint of some other tenant of an air-castle. If a man does not read the two or three good books in his possession or accessible to him he would not read if he had the British Museum brought to his bedside, and the British Army delegated to continual service in handing him books from the shelves. The time sacrificed to reading sensational newspapers might be consecrated to good reading, if the individual were willing merely to live up to his portion of opportunity.

The man who longs for some crisis in life, wherein he may show mighty courage, while he is expending no portion of that courage in bearing bravely the petty trials, sorrows and disappointments of daily life, is living in an air-castle. He is just a sparrow looking enviously at the mountain crags where the hardy eagle builds her nest, and dreaming of being a great bird like that, perhaps even daring in a patronizing way, to criticise her method of flight and to plume himself with the medals he could win for flying if he only would. It is the day-by-day heroism that vitalizes all of a man's power in an emergency, that gives him confidence that when need comes he will and _must_ be ready.

The air-castle typifies any delusion or folly that makes man forsake real living for an idle, vague existence. Living in air-castles means that a man sees life in a wrong perspective. He permits his lower self to dominate his higher self; he who should tower as a mighty conqueror over the human weakness, sin and folly that threaten to destroy his better nature, binds upon his own wrists the manacles of habit that hold him a slave. He loses the crown of his kingship because he sells his royal birthright for temporary ease and comfort and the showy things of the world, sacrificing so much that is best in him for mere wealth, success, position, or the plaudits of the world. He forsakes the throne of individuality for the air-castle of delusion.

The man who wraps himself in the Napoleonic cloak of his egotism, hypnotizing himself into believing that he is superior to all other men, that the opera-glasses of the universe are focused upon him and that he treads the stage alone, had better wake up. He is living in an air-castle. He who, like Narcissus, falls in love with his own reflection and thinks he has a monopoly of the great work of the world, whose conceit rises from him like the smoke from the magic bottle of the genii and spreads till it shuts out and conceals the universe is living in an air-castle.

The man who believes that all humanity is united in conspiracy against him, who feels that his life is the hardest in all the world, and lets the cares, sorrows and trials that come to us all, eclipse the glorious sun of his happiness, darkening his eyes to his privileges and his blessings, is living in an air-castle.

The woman who thinks the most beautiful creature in the world is seen in her mirror, and who exchanges her queenly heritage of noble living for the shams, jealousies, follies, frivolities and pretences of society, is living in an air-castle.

The man who makes wealth his god instead of his servant, who is determined to get rich, rich at any cost, and who is willing to sacrifice honesty, honor, loyalty, character, family—everything he should hold dear—for the sake of a mere stack of money-bags, is, despite his robes of ermine, only a rich pauper living in an air-castle.

The man of ultra-conservatism, the victim of false content, who has no plans, no ideals, no aspirations beyond the dull round of daily duties in which he moves like a gold-fish in a globe, is often vain enough to boast of his lack of progressiveness, in cheap shop-worn phrases from those whom he permits to do his thinking for him. He does not realize that faithfulness to duties, in its highest sense, means the constant aiming at the performance of higher duties, living up, so far as can be, to the maximum of one's possibilities, not resignedly plodding along at the minimum. A piece of machinery will do this, but real men ever seek to rise to higher uses. Such a man is living in an air-castle.

With patronizing contempt he scorns the man of earnest, thoughtful purpose, who sees his goal far before him but is willing to pay any honest price to attain it; content to work day by day unceasingly, through storm and stress, and sunshine and shadow, with sublime confidence that nature is storing up every stroke of his effort, that, though times often seem dark and progress but slight, results _must_ come if he have but courage to fight bravely to the end. This man does not live in an air-castle; he is but battling with destiny for the possession of his heritage, and is strengthened in character by his struggle, even though all that he desires may not be fully awarded him.

The man who permits regret for past misdeeds, or sorrow for lost opportunities to keep him from recreating a proud future from the new days committed to his care, is losing much of the glory of living. He is repudiating the manna of new life given each new day, merely because he misused the manna of years ago. He is doubly unwise, because he has the wisdom of his past experience and does not profit by it, merely because of a technicality of useless, morbid regret. He is living in an air-castle.

The man who spends his time lamenting the fortune he once had, or the fame that has taken its winged flight into oblivion, frittering away his golden hours erecting new monuments in the cemetery of his past achievements and his former greatness, making what he _was_ ever plead apology for what he _is_, lives in an air-castle. To the world and to the individual a single egg of new hope and determination, with its wondrous potency of new life, is greater than a thousand nests full of the eggs of dead dreams, or unrealized ambitions.

Whatever keeps a man from living his best, truest and highest life now, in the indicative present, if it be something that he himself places as an obstacle in his own path of progress and development, is to him an air-castle.

Some men live in the air-castle of indolence; others in the air-castle of dissipation, of pride, of avarice, of deception, of bigotry, of worry, of intemperance, of injustice, of intolerance, of procrastination, of lying, of selfishness, or of some other mental or moral characteristic that withdraws them from the real duties and privileges of living.

Let us find out what is the air-castle in which we, individually, spend most of our time and we can then begin a re-creation of ourselves. The bondage of the air-castle must be fought nobly and untiringly.

As man spends his hours and his days and his weeks in an air-castle, he finds that the delicate gossamer-like strands and lines of the phantom structure gradually become less and less airy; they begin to grow firm and firmer, strengthening with the years, until at last, solid walls hem him in. Then he is startled by the awful realization that habit and habitancy have transformed his air-castle into a prison from which escape is difficult.

And then he learns that the most deceptive and dangerous of all things is,—the air-castle.

Swords and Scabbards

Swords and Scabbards

It is the custom of grateful states and nations to present swords as tokens of highest honor to the victorious leaders of their armies and navies. The sword presented to Admiral Schley by the people of Philadelphia, at the close of America's war with Spain, cost over $3,500, the greater part of which was spent on the jewels and decorations on the scabbard. A little more than half a century ago, when General Winfield Scott, for whom Admiral Schley was named, received a beautiful sword from the State of Louisiana, he was asked how it pleased him.

"It is a very fine sword, indeed," he said, "but there is one thing about it I would have preferred different. The inscription should be on the blade, not on the scabbard. The scabbard may be taken from us; the sword, never."