Of course one ought to have some of one's own to show. But the trouble always is, if it is really good, one is sure not to know it, or at least one does not know which it is. The best we can do with goodness, some of us, if we want it to show more quickly or to hurry people along in goodness more, is to show them other people's.

I sometimes think that if everybody in the world could know my plumber or pay a bill to him, the world would soon begin slowly but surely to be a very different place.

My plumber is a genius.

CHAPTER II

IS IT WRONG FOR GOOD PEOPLE TO BE EFFICIENT?

Perhaps it will seem a pity to spoil a book--one that might have been really rather interesting--by putting the word "goodness" down flatly in this way in the middle of it.

And in a book which deals with crowds, too, and with business.

I would not yield first place to any one in being tired of the word. I think, for one, that unless there is something we can do to it, and something we can do to it now, it had better be dropped.

But I have sometimes discovered when I had thought I was tired of a word, that what I was really tired of was somebody who was using it.

I do not mind it when my plumber uses it. I have heard him use it (and swearing softly, I regret to say) when it affected me like a Hymn Tune.

And there is Non, too.

I first made Non's acquaintance as our train pulled out of New York, and we found ourselves going down together on Friday afternoon to spend Sunday with M---- in North Carolina. The first thing he said was, when we were seated in the Pullman comfortably watching that big, still world under gla.s.s roll by outside, that he had broken an engagement with his wife to come. She was giving a Tea, he said, that afternoon, and he had faithfully promised to be there. But a weekend in North Carolina appealed to him, and afternoon tea--well, he explained to me, crossing his legs and beaming at me all over as if he were a whole genial, successful afternoon tea all by himself--afternoon tea did not appeal to him.

He thought probably he was a Non-Gregarious Person.

As he was the gusto of our little party and fairly reeked with sociability, and was in a kind of orgy of gregariousness every minute all the way to Wilmington (even when he was asleep we heard from him), we called him the Non-Gregarious Person, and every time he piled on one more story, we reminded him how non-gregarious he was. We called him Non-Gregarious all the way after that--Non for short.

This is the way I became acquainted with Non. It has been Non ever since.

I found in the course of the next three days that when Non was not being the life of the party or the party did not need any more life for a while, and we had gone off by ourselves, he became, like most people who let themselves go, a very serious person. When he talked about his business, he was even religious. Not that he had any particular vocabulary for being religious, but there was something about him when he spoke of business--his own business--that almost startled me at first.

He always seemed to be regarding his business when he spoke of it as being, for all practical purposes, a kind of little religion by itself.

Now Non is a builder or contractor.

For many years now the best way to make a pessimist or a confirmed infidel out of anybody has been to get him to build a house. No better arrangement for not believing in more people, and for not believing in more kinds of people at once and for life, has ever been invented probably than building a house. No man has been educated, or has been really tested in this world, until he has built a house. I submit this proposition to anybody who has tried it, or to any one who is going to try it. There is not a single kind or type of man who sooner or later will not build himself, and nearly everything that is the matter with him, into your house. The house becomes a kind of miniature model (such as they have in expositions) of what is the matter with people. You enter the door, you walk inside and brood over them. Everything you come upon, from the white cellar floor to the timbers you b.u.mp your head on in the roof, reminds you of something or of rows of people and of what is the matter with them. It is the new houses that are haunted now. Any man who is sensitive to houses and to people and who would sit down in his house when it is finished and look about in it seriously, and think of all the people that have been built, in solid wood and stone, into it, would get up softly and steal out of it, out of the front door of it, and never enter that house again.

This is what Non saw. He saw how people felt about their houses, and how they lived in them helplessly and angrily year after year, and felt hateful about the world.

I gradually drew out of him the way he felt about it. I found he was not as good as some people are at talking about himself, but the subject was interesting. He began his career building houses for people, as nearly every one does. The general idea is that everybody is expected to exact commissions from everybody else, and the owner is expected to pay each man his own commission and then pay all the commissions that each man has charged the other man. Every house that got built in this way seemed to be a kind of network or conspiracy of not doing as you would be done by. Non did not see any way out at first, just for one man. He merely noticed how things were going, and he noticed that nearly every person that he had dealings with, from the bottom to the top of the house, seemed to make him feel that he either was, or would be, or ought to be, a grafter. He could not so much as look at a house he had built, through the trees when he was going by, without wishing he could be a better man, and studying on how it could be managed. His own first houses made him see things. They proved to be the making of him, and if similar houses have not made similar men, it is their fault. It might not be rea.s.suring to the men who are now living in these first houses to dwell too much on this (and I might say he did not build them alone), but it seems to be necessary to bring out the most striking thing about Non in his first stage as a business man, _viz._: He hated his business. He made up his mind he either would make the business the kind of business he liked or get out of it. I did not gather from the way he talked about it that he had any idea of being an uplifter. He merely had, apparently, an obstinate, doggedly comfortable idea about himself, and about what a thing would have to be, in this world, if he was connected with it. He proposed to enjoy his business. He was spending most of his time at it.

Other people have had this same happy thought, but they seem to manage to keep on being patient. Non could not fall back on being patient, and it made him think harder.

The first thing he thought of was that doing his business as he thought he ought to, if he once worked his idea out, and worked it down through and organized it, might pay. He almost had the belief that people might pay a man a little extra, perhaps, for enjoying his business. It cannot be said that he believed this immediately. He merely wanted to, and worked toward it, and merely contrived new shrewd ways at first of being able to afford it. Gradually he began to notice that the more he enjoyed his business, the more he enjoyed it with his whole soul and body, enjoyed it down to the very toes of his conscience, the more people there were who stepped into his office and wanted him to enjoy his business on their houses. It was what they had been looking for for years--for some builder who was really enjoying his business. And the more he enjoyed his business in his own particular way--that of building a house for a man in less time than he said he would, and for less money, not infrequently sending him a check at the end of it--the more his business grew.

I do not know that there would be any special harm in speaking of Non's idea--of just doing as you would be done by--in more moral or religious language, but it is not necessary. And I find I take an almost religious joy in looking at the Golden Rule at last as a plain business proposition. All that happened was that Non was original, saw something that everybody thought they knew, and acted as if it were so.

Theoretically one would not have said that it would be original to take an old plat.i.tudinous law like the law of supply and demand, and act as if it were so; but it was. At the time Non was beginning his career there was nothing in the building-market people found harder to hire than honesty. Here was something, he saw at last, that thousands of busy and important men who did not have time to be detectives, wanted. There did not seem to be any one very actively supplying the demand. A big market, a small supply, and almost no compet.i.tion. Non stepped in and proposed to represent a man's interest who is building a house as literally as the man would represent his interests himself, if he knew all about houses. Everything has followed from this. What Non's business is now, when a man is building a house, is to step quietly into the man's shoes, let him put on another pair, and go about his business. It is not necessary to go into the details. Any reader who has ever built a house knows the details. Just take them and turn them around.

What those of us who know Non best like about him is that he is a plain business man, and that he has acted in this particular matter without any fine moral frills or remarks. He has done the thing because he liked it and believed in it.

But the most efficient thing to me about Non is not the way he is making money out of saving money for other people, but the way the fact that he can do it makes people feel about the world. Whenever I have a little s.p.a.ce of discouragement or of impatience about the world because it does not hurry more, I fall to thinking of Non. "Perhaps next week"--I say to myself cheerfully--"I can go down to New York and slip into Non's office and get the latest news as to how religion is getting on. Or he will take me out with him to lunch, and I will stop scolding or idealizing, and we will get down to business, and I will take a good long look into that steady-lighted, unsentimental face of his while he tells me across the little corner table at Delmonico's for three hours how shrewd the Golden Rule is, and how it works." Sometimes when I have just been in New York, and have come home and am sitting in my still study, with the big idle mountain just outside, and the great meadow and all the world, like some great, calm gentle spirit or picture of itself, lying out there about me, and I fall to thinking of Non, and of how he is working in wood and stone inside of people's houses, and inside of their lives day after day, and of how he is touching people at a thousand points all the weeks, being a writer, making lights and shadows and little visions of words fall together just so, seems, suddenly a very trivial occupation--like amusing one's self with a pretty little safe kaleidoscope, holding it up, aiming it and shaking softly one's coloured bits of phrases at a world! Of course, it need not be so. But there are moments when I think of Non when it seems so.

In our regular Sunday religion we do not seem to be quite at our best just now.

At least (perhaps I should speak for one) I know I am not.

Being a saint of late is getting to be a kind of homely, modest, informal, almost menial everyday thing. It makes one more hopeful about religion. Perhaps people who once get the habit, and who are being good all the week, can even be good on Sunday.

There are many ways of resting or leaning back upon one's instincts and getting over to one's religion or perspective about the world. Mount Tom (which is in my front yard, in Ma.s.sachusetts) helps sometimes--with a single look.

When I go down to New York, I look at the Metropolitan Tower, the Pennsylvania Station, the McAdoo Tunnels, and at Non.

If I wanted to make anybody religious, I would try to get him to work in Non's office, or work with anybody who ever worked with him, or who ever saw him; or I would have him live in a house built by him, or pay a bill made out by him.

It has seemed to me that his succeeding and making himself succeed in this way is a great spiritual adventure, a pure religion, a difficult, fresh, and stupendous religion.

Now these many days have I watched him going up and down through all the empty reputations, the unmeaning noises of the world, living his life like some low, old-fashioned, modest Hymn Tune he keeps whistling--and I have seen him in fear, and in danger, and in gladness being shrewder and shrewder for G.o.d, now grimly, now radiantly, hour by hour, day by day getting rich with the Holy Ghost!

CHAPTER III

IS IT WRONG FOR GOOD PEOPLE TO BE INTERESTING?

People are acquiring automobiles, Oriental rugs, five-hundred-dollar gowns, more rapidly just now than they are goodness, because advertis.e.m.e.nts in this present generation are more readable than sermons, and because the shop windows on Fifth Avenue can attract more attention than the churches. The shop windows make people covetous.

If the goodness that one sees, hears about, or goes by does not make other people covetous, does not make them wish they had it or some just like it, it must be because there is something the matter with it, or something the matter with the way it is displayed.

If the church shop windows, for instance, were to make displays of goodness up and down the great Moral Fifth Avenue of the world--well, one does not know; but there are some of us who would rather expect to see the Goodness Display in the windows consisting largely of Things People Ought Not to Want.

There would be rows and tiers of Not-Things piled up--Things for People Not to Be, and Things for People Not to Do.

Goodness displayed in this way is not interesting. Perhaps this is one of the reasons why the word Goodness spoils a thing for people--so many people--when it is allowed in it.

Possibly it is because we are apt to think of the good people, and of the people who are being good, as largely keeping from doing something, or as keeping other people from doing something--as negative. Their goodness seems to consist in being morally accurate, and in being very particular just in time, and in a kind of general holding in.

We do not naturally or off-hand--any of us--think of goodness as having much of a lunge to it. It is tired-looking and discouraged, and pulls back kindly and gently. Or it teases and says, "Please"--G.o.d knows how helpless it is, and I for one am frank to say that, as far as I have observed, He has not been paying very much attention to good people of late.

I do not believe I am alone in this. There must be thousands of others who have this same half-guilty, half-defiant feeling of suspiciousness toward what people seem to think should be called goodness. Not that we say anything. We merely keep wondering--we cannot see what it is, exactly, about goodness that should make it so depressing.