I believe you to be a brave and skilful soldier, which, of course, I like. I also believe you do not mix politics with your position, in which you are right.

You have confidence in yourself, which is a valuable if not an indispensable quality.

You are ambitious, which, within reasonable bounds, does good rather than harm; but I think that during General Burnside's command of the army you have taken counsel of your ambition and thwarted him as much as you could, in which you did a great wrong to the country, and to a most meritorious and honorable brother officer.

I have heard, in such a way as to believe it, of your recently saying that both the army and the government needed a dictator. Of course, it was not for this, but in spite of it, that I have given you the command.

Only those generals who gain successes can set up dictators. What I now ask of you is military success, and I will risk the dictatorship. The government will support you to the utmost of its ability, which is neither more nor less than it has done and will do for all commanders. I much fear that the spirit you have aided to infuse into the army, of criticising their commander and withholding confidence from him, will now turn upon you. I shall a.s.sist you as far as I can to put it down.

Neither you nor Napoleon, if he were alive again, could get any good out of an army while such a spirit prevails in it. And now beware of rashness, but with sleepless vigilance go forward and give us victories.

Yours very truly, A. LINCOLN.

One point in this letter is especially worth our consideration, for it suggests a condition that springs up like deadly nightshade from a poisonous soil. I refer to the habit of carping, sneering, grumbling and criticising those who are above us. The man who is anybody and who does anything is certainly going to be criticised, vilified and misunderstood. This is a part of the penalty for greatness, and every great man understands it; and understands, too, that it is no proof of greatness. The final proof of greatness lies in being able to endure contumely without resentment. Lincoln did not resent criticism; he knew that every life was its own excuse for being, but look how he calls Hooker's attention to the fact that the dissension Hooker has sown is going to return and plague him! "Neither you, nor Napoleon, if he were alive, could get any good out of an army while such a spirit prevails in it." Hooker's fault falls on Hooker--others suffer, but Hooker suffers most of all.

Not long ago I met a Yale student home on a vacation. I am sure he did not represent the true Yale spirit, for he was full of criticism and bitterness toward the inst.i.tution. President Hadley came in for his share, and I was given items, facts, data, with times and places, for a "peach of a roast."

Very soon I saw the trouble was not with Yale, the trouble was with the young man. He had mentally dwelt on some trivial slights until he had gotten so out of harmony with the place that he had lost the power to derive any benefit from it. Yale college is not a perfect inst.i.tution--a fact, I suppose, that President Hadley and most Yale men are quite willing to admit; but Yale does supply young men certain advantages, and it depends upon the students whether they will avail themselves of these advantages or not. If you are a student in college, seize upon the good that is there. You receive good by giving it. You gain by giving--so give sympathy and cheerful loyalty to the inst.i.tution. Be proud of it. Stand by your teachers--they are doing the best they can.

If the place is faulty, make it a better place by an example of cheerfully doing your work every day the best you can. Mind your own business.

If the concern where you are employed is all wrong, and the Old Man is a curmudgeon, it may be well for you to go to the Old Man and confidentially, quietly and kindly tell him that his policy is absurd and preposterous. Then show him how to reform his ways, and you might offer to take charge of the concern and cleanse it of its secret faults.

Do this, or if for any reason you should prefer not, then take your choice of these: Get Out, or Get in Line. You have got to do one or the other--now make your choice. If you work for a man, in heaven's name work for him.

If he pays you wages that supply you your bread and b.u.t.ter, work for him--speak well of him, think well of him, stand by him and stand by the inst.i.tution that he represents.

I think if I worked for a man, I would work for him. I would not work for him a part of the time, and the rest of the time work against him. I would give an undivided service or none. If put to the pinch, an ounce of loyalty is worth a pound of cleverness.

If you must vilify, condemn and eternally disparage, why, resign your position, and then when you are outside, d.a.m.n to your heart's content.

But I pray you, as long as you are a part of an inst.i.tution, do not condemn it. Not that you will injure the inst.i.tution--not that--but when you disparage a concern of which you are a part, you disparage yourself.

More than that, you are loosening the tendrils that hold you to the inst.i.tution, and the first high wind that happens along, you will be uprooted and blown away in the blizzard's track--and probably you will never know why. The letter only says, "Times are dull and we regret there is not enough work," et cetera.

Everywhere you will find these out-of-a-job fellows. Talk with them and you will find that they are full of railing, bitterness, scorn and condemnation. That was the trouble--thru a spirit of fault-finding they got themselves swung around so they blocked the channel, and had to be dynamited. They were out of harmony with the place, and no longer being a help they had to be removed. Every employer is constantly looking 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 who helps, and in order to help you must have sympathy.

You cannot help the Old Man so long as you are explaining in an undertone and whisper, by gesture and suggestion, by thought and mental att.i.tude that he is a curmudgeon and that his system is dead wrong. You are not necessarily menacing him by stirring up this cauldron of discontent and warming envy into strife, but you are doing this: you are getting yourself on a well-greased chute that will give you a quick ride down and out. When you say to other employees that the Old Man is a curmudgeon, you reveal the fact that you are one; and when you tell them that the policy of the inst.i.tution is "rotten," you certainly show that yours is.

This bad habit of fault-finding, criticising and complaining is a tool that grows keener by constant use, and there is grave danger that he who at first is only a moderate kicker may develop into a chronic knocker, and the knife he has sharpened will sever his head.

Hooker got his promotion even in spite of his many failings; but the chances are that your employer does not have the love that Lincoln had--the love that suffereth long and is kind. But even Lincoln could not protect Hooker forever. Hooker failed to do the work, and Lincoln had to try some one else. So there came a time when Hooker was superseded by a Silent Man, who criticised no one, railed at n.o.body--not even the enemy.

And this Silent Man, who could rule his own spirit, took the cities. He minded his own business, and did the work that no man can ever do unless he constantly gives absolute loyalty, perfect confidence, unswerving fidelity and untiring devotion. Let us mind our own business, and allow others to mind theirs, thus working for self by working for the good of all.

The Week-Day, Keep it Holy

Did it ever strike you that it is a most absurd and semi-barbaric thing to set one day apart as "holy?"

If you are a writer and a beautiful thought comes to you, you never hesitate because it is Sunday, but you write it down.

If you are a painter, and the picture appears before you, vivid and clear, you make haste to materialize it ere the vision fades.

If you are a musician, you sing a song, or play it on the piano, that it may be etched upon your memory--and for the joy of it.

But if you are a cabinet-maker, you may make a design, but you will have to halt before you make the table, if the day happens to be the "Lord's Day"; and if you are a blacksmith, you will not dare to lift a hammer, for fear of conscience or the police. All of which is an admission that we regard manual labor as a sort of necessary evil, and must be done only at certain times and places.

The orthodox reason for abstinence from all manual labor on Sunday is that "G.o.d made the heavens and the earth in six days and on the seventh He rested," therefore, man, created in the image of his Maker, should hold this day sacred. How it can be possible for a supreme, omnipotent and all-powerful being without "body, parts or pa.s.sions" to become wearied thru physical exertion is a question that is as yet unanswered.

The idea of serving G.o.d on Sunday and then forgetting Him all the week is a fallacy that is fostered by the Reverend Doctor Sayles and his coadjutor, Deacon Buffum, who pa.s.ses the Panama for the benefit of those who would buy absolution. Or, if you prefer, salvation being free, what we place in the Panama is an honorarium for Deity or his agent, just as our noted authors never speak at banquets for pay, but accept the honorarium that in some occult and mysterious manner is left on the mantel. Sunday, with its immunity from work, was devised for slaves who got out of all the work they could during the week.

Then, to tickle the approbativeness of the slave, it was declared a virtue not to work on Sunday, a most pleasing bit of Tom Sawyer diplomacy. By following his inclinations and doing nothing, a mysterious, skyey benefit accrues, which the lazy man hopes to have and to hold for eternity.

Then the slaves who do no work on Sunday, point out those who do as beneath them in virtue, and deserving of contempt. Upon this theory all laws which punish the person who works or plays on Sunday have been pa.s.sed. Does G.o.d cease work one day in seven, or is the work that He does on Sunday especially different from that which He performs on Tuesday? The Sat.u.r.day half-holiday is not "sacred"--the Sunday holiday is, and we have laws to punish those who "violate" it. No man can violate the Sabbath; he can, however, violate his own nature, and this he is more apt to do through enforced idleness than either work or play.

Only running water is pure, and stagnant nature of any sort is dangerous--a breeding-place for disease.

Change of occupation is necessary to mental and physical health. As it is, most people get too much of one kind of work. All the week they are chained to a task, a repugnant task because the dose is too big. They have to do this particular job or starve. This is slavery, quite as much as when man was bought and sold as a chattel.

Will there not come a time when all men and women will work because it is a blessed gift--a privilege? Then, if all worked, wasteful consuming as a business would cease. As it is, there are many people who do not work at all, and these pride themselves upon it and uphold the Sunday laws. If the idlers would work, n.o.body would be overworked. If this time ever comes shall we not cease to regard it as "wicked" to work at certain times, just as much as we would count it absurd to pa.s.s a law making it illegal for us to be happy on Wednesday? Isn't good work an effort to produce a useful, necessary or beautiful thing? If so, good work is a prayer, prompted by a loving heart--a prayer to benefit and bless. If prayer is not a desire, backed up by a right human effort to bring about its efficacy, then what is it?

Work is a service performed for ourselves and others. If I love you I will surely work for you--in this way I reveal my love. And to manifest my love in this manner is a joy and gratification to me. Thus work is for the worker alone and labor is its own reward. These things being true, if it is wrong to work on Sunday, it is wrong to love on Sunday; every smile is a sin, every caress a curse, and all tenderness a crime.

Must there not come a time, if we grow in mentality and spirit, when we shall cease to differentiate and quit calling some work secular and some sacred? Isn't it as necessary for me to hoe corn and feed my loved ones (and also the priest) as for the priest to preach and pray? Would any priest ever preach and pray if somebody didn't hoe? If life is from G.o.d, then all useful effort is divine; and to work is the highest form of religion. If G.o.d made us, surely He is pleased to see that His work is a success. If we are miserable, willing to liberate life with a bare bodkin, we certainly do not compliment our Maker in thus proclaiming His work a failure. But if our lives are full of gladness and we are grateful for the feeling that we are one with Deity--helping G.o.d to do His work, then, and only then do we truly serve Him.

Isn't it strange that men should have made laws declaring that it is wicked for us to work?

Exclusive Friendships

An excellent and gentle man of my acquaintance has said, "When fifty-one per cent of the voters believe in cooperation as opposed to compet.i.tion, the Ideal Commonwealth will cease to be a theory and become a fact."

That men should work together for the good of all is very beautiful, and I believe the day will come when these things will be, but the simple process of fifty-one per cent of the voters casting ballots for socialism will not bring it about.

The matter of voting is simply the expression of a sentiment, and after the ballots have been counted there still remains the work to be done. A man might vote right and act like a fool the rest of the year.

The socialist who is full of bitterness, fight, faction and jealousy is creating an opposition that will hold him and all others like him in check. And this opposition is well, for even a very imperfect society is forced to protect itself against dissolution and a condition which is worse. To take over the monopolies and operate them for the good of society is not enough, and not desirable either, so long as the idea of rivalry is rife.

As long as self is uppermost in the minds of men, they will fear and hate other men, and under socialism there would be precisely the same scramble for place and power that we see in politics now.

Society can never be reconstructed until its individual members are reconstructed. Man must be born again. When fifty-one per cent of the voters rule their own spirit and have put fifty-one per cent of their present envy, jealousy, bitterness, hate, fear and foolish pride out of their hearts, then Christian socialism will be at hand, and not until then.

The subject is entirely too big to dispose of in a paragraph, so I am just going to content myself here with the mention of one thing, that so far as I know has never been mentioned in print--the danger to society of exclusive friendships between man and man, and woman and woman. No two persons of the same s.e.x can complement each other, neither can they long uplift or benefit each other. Usually they deform the mental and spiritual estate. We should have many acquaintances or none. When two men begin to "tell each other everything," they are hiking for senility.

There must be a bit of well-defined reserve. We are told that in matter--solid steel for instance--the molecules never touch. They never surrender their individuality. We are all molecules of Divinity, and our personality should not be abandoned. Be yourself, 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 than another and preserve his mental balance, I do not know.

Let a man come close enough and he'll clutch you like a drowning person, and down you both go. In a close and exclusive friendship men partake of others' weaknesses.

In shops and factories it happens constantly that men will have their chums. These men relate to each other their troubles--they keep nothing back--they sympathize with each other, they mutually condole.