{"1": {"fulltext": "I\\nWfiRfim", "height": "3784", "width": "2447", "jp2-path": "howtodoittowhich00hale_0001.jp2"}, "2": {"fulltext": "LIBRARY OF CONGRESS.\\nChap. Copyright No.\\nShelf2ll57l\\nUNITED STATES OF AMERICA.", "height": "3660", "width": "2348", "jp2-path": "howtodoittowhich00hale_0002.jp2"}, "3": {"fulltext": "", "height": "3644", "width": "2472", "jp2-path": "howtodoittowhich00hale_0003.jp2"}, "4": {"fulltext": "V\\n6 /y", "height": "3656", "width": "2388", "jp2-path": "howtodoittowhich00hale_0004.jp2"}, "5": {"fulltext": "", "height": "3660", "width": "2424", "jp2-path": "howtodoittowhich00hale_0005.jp2"}, "6": {"fulltext": "", "height": "3684", "width": "2380", "jp2-path": "howtodoittowhich00hale_0006.jp2"}, "7": {"fulltext": "THE WORKS OF\\nEDWARD EVERETT HALE\\n3Lfbrar\u00c2\u00a3 B ftton\\nVolume VII.\\nHOW TO DO IT\\nHOW TO LIVE", "height": "3648", "width": "2400", "jp2-path": "howtodoittowhich00hale_0007.jp2"}, "8": {"fulltext": "", "height": "3684", "width": "2304", "jp2-path": "howtodoittowhich00hale_0008.jp2"}, "9": {"fulltext": "", "height": "3652", "width": "2432", "jp2-path": "howtodoittowhich00hale_0009.jp2"}, "10": {"fulltext": "~fan", "height": "3716", "width": "2364", "jp2-path": "howtodoittowhich00hale_0010.jp2"}, "11": {"fulltext": "PREFACE\\nSINCE I have been able to think of such things,\\nI have been surprised that there are so few\\nbooks on what may be called Practical Ethics. I\\ncould take down from my own shelves three hun-\\ndred books which discuss the origin of the moral\\nsense, why there are duties and why we should\\ntry to discharge them. But in the same collection\\nof books I should, find it hard to select twenty on\\nthe details of the practical business of life. I have\\na few books, very few, which tell how to skate,\\nhow to swim, and how to ride on horseback.\\nThese certainly belong to what I should call\\nPractical Ethics. But when you ascend a little\\nfrom that grade of duties, the books of practical\\nadvice are fewer and fewer.\\nWhen I entered college, for instance, no one\\ntold me, by word of mouth or in writing, any-\\nthing of the practical management of the fifteen\\nhours a day which were given into my care. I\\nknew, in general, that I ought to be regular in my\\nrecitations, and that I ought to know my lesson\\nwhen I arrived there. But nobody told me whether\\nit were better to study between nine and ten", "height": "3660", "width": "2360", "jp2-path": "howtodoittowhich00hale_0013.jp2"}, "12": {"fulltext": "vi Preface\\no clock in the evening or between six and seven\\nin the morning.\\nA distinguished clergyman, always an invalid\\nwhen I knew him, a little before me in college,\\ntold me, when near the end of his life, that his\\nbroken health was due to his absolute neglect of\\nphysical exercise during the first three and a half\\nyears that he was at Cambridge. He was pro-\\nfoundly interested in his studies, and was en-\\ngrossed in them. Nobody ever told him that\\nphysical exercise had anything to do with health.\\nHe told me that week after week would pass in\\nwhich he did not leave the College Yard. In our\\nday things were a little better, but not much better.\\nWhen we were seniors, we were made to hear\\nDr. John Ware deliver a course of lectures on the\\npreserving of health, and very good lectures they\\nwere. Our joke about them was, that we heard\\nthem after our constitutions were entirely broken.\\nBut as to any practical lessons in mental, moral, or\\nspiritual hygiene, with the exception of a hint you\\nsometimes got in a sermon, nobody seemed to care.\\nIn the volume in the reader s hands, he will find\\none of Dr. Lieber s rules for Girard College No\\nmathematical exercise is to be attempted for two\\nhours after a hearty meal. When I read this, in\\n1842, it was to recollect that in my freshman year\\nwe were ordered daily from the dining-room to\\nthe room opposite for the hour s difficult exercise\\nin geometry or trigonometry.\\nThe volume in the reader s hands consists of", "height": "3712", "width": "2304", "jp2-path": "howtodoittowhich00hale_0014.jp2"}, "13": {"fulltext": "Preface\\nvn\\ndifferent essays of mine, selected from a much\\nlarger number, written to meet, as well as I knew\\nhow, these difficulties. How to Do It was a sep-\\narate book, made up from eight articles originally\\npublished in the magazine called Our Young\\nFolks, and eight others, written in some sort as a\\nsequel to these, for the weekly newspaper called\\nThe Youth s Companion. I have been pleased\\nto know that it has been introduced as a text-book\\nin some of the high schools at the West, where\\nperhaps they are* not so much afraid of heresy or\\nother indiscretion as we are at the East.\\nWhen Mr. Lowell asked me to deliver a course\\nof Lowell lectures in Boston in the year 1869, I\\ngladly consented, on the condition that I might\\nlecture on the Divine Method in Human Life.\\nThe lectures were an attempt to give practical in-\\nstruction in the duties of sleep, of the regulation\\nof appetite, and exercise these three for the\\nbody. Again, for the training of the mind in the\\nprocesses of memory, logic, and the imagination;\\nand again there were three more on the enlarge-\\nment of life in the three eternities, Faith, Hope,\\nand Love.\\nIn the year 1886, at Dr. Vincent s request, I en-\\nlarged and printed these lectures, as the ethical\\nlessons of the year in the great Chautauqua\\nCourse. In this form, under the general title\\nHow to Live, those papers are included in this\\nvolume. A few other essays in similar lines, all\\nthat the volume gives room for, are added.", "height": "3660", "width": "2376", "jp2-path": "howtodoittowhich00hale_0015.jp2"}, "14": {"fulltext": "viii Preface\\nI may as well say here in a few words, what is\\nimplied in a dozen places in the book, that edu-\\ncation in morals is the prime object for which\\nschools should be maintained. Instruction in\\nfacts, to which so much time is generally given, is\\nnot the prime object in education.\\nEDWARD E. HALE.\\n39 Highland St., Roxbury, Mass.,\\nJan. 26, 1900.", "height": "3708", "width": "2364", "jp2-path": "howtodoittowhich00hale_0016.jp2"}, "15": {"fulltext": "How to Do It\\nTO WHICH IS ADDED\\nHow to Live\\nBY\\ns\\nEDWARD EVERETT HALE\\nBOSTON\\nLITTLE, BROWN, AND COMPANY\\n1900", "height": "3704", "width": "2340", "jp2-path": "howtodoittowhich00hale_0017.jp2"}, "16": {"fulltext": "TWO COPIES RECEIVED.\\nlibrary of Congrnit\\n\u00c2\u00b0\u00c2\u00ablce of tk%\\nWAP9- 1900\\nKegl.t.r of C.p, f ghu\\n56162 .V\\nEntered according to Act of Congress, in the year 1871,\\nBy James R. Osgood and Company,\\nIn the Office of the Librarian of Congress, at Washington.\\nEntered according to Act of Congress, in the year 1886,\\nBy Theodore L. Flood,\\nIn the Office of the Librarian of Congress, at Washington.\\nCopyright, 1900,\\nBy Little, Brown, and Company.\\nAll rights reserved.\\nScC J,\\\\D uOr\u00c2\u00bbY,\\nSantorsita peas\\nJohn Wilson and Son, Cambridge, U.S.A.", "height": "3684", "width": "2372", "jp2-path": "howtodoittowhich00hale_0018.jp2"}, "17": {"fulltext": "CONTENTS\\nHOW TO DO IT\\nChapter Page\\nI. Introductory. How we Met i\\nII. How to Talk 19\\nIII. Talk 34\\nIV. How to Write 50\\nV. How to Read. 1 71\\nVI. How to Read. II 93\\nVII. How to go into Society 105\\nVIII. How to Travel 118\\nIX. Life at School 132\\nX. Life in Vacation 139\\nXI. Life Alone 145\\nXII. Habits in Church 157\\nXIII. Life with Children 163\\nXIV. Life with your Elders 171\\nXV. Habits of Reading 179\\nXVI. Getting Ready 186", "height": "3680", "width": "2340", "jp2-path": "howtodoittowhich00hale_0019.jp2"}, "18": {"fulltext": "Contents\\nHOW TO LIVE\\nChapter Page\\nI. Introduction 197\\nII. How to Choose one s Calling 204\\nIII. How to Sleep 211\\nIV. How to Exercise 225\\nV. Appetite 237\\nVI. How to Think 254\\nVII. How to Study 269\\nVIII. How to Know God 284\\nIX. How to Bear your Brother s Burdens 298\\nX. How to Regulate Expense 312\\nXI. How to Dress 326\\nXII. How to Deal with one s Children 342\\nXIII. How to Remain Young 358\\nXIV. Duty to the Church 373\\nXV. Duty to the State 384", "height": "3704", "width": "2268", "jp2-path": "howtodoittowhich00hale_0020.jp2"}, "19": {"fulltext": "HOW TO DO IT\\nCHAPTER I\\nINTRODUCTORY HOW WE MET\\nTHE papers which are here collected enter in\\nsome detail into the success and failure of a\\nlarge number of young people of my acquaintance,\\nwho are here named as\\nAlice Faulconbridge,\\nBob Edmeston,\\nClara,\\nClem Waters,\\nEdward Holiday,\\nEllen Liston,\\nEmma Fortinbras,\\nEnoch Putnam, brother of\\nHorace,\\nEsther,\\nFanchon,\\nFanny, cousin to Hatty\\nFielding,\\nFlorence,\\nFrank,\\nGeorge Ferguson (Asaph\\nFerguson s brother)^\\nHatty Fielding,\\nHerbert,\\nHorace Putnam,\\nHorace Felltham,\\nJane Smith,\\nJo Gresham,\\nJustin,\\nLaura Walter,\\nMaud Ingletree,\\nOliver Ferguson, brother to\\nAsaph and George,\\nPauline,\\nRachel,\\nRobert,\\nSarah Clavers,\\nStephen,\\nSybil,\\nTheodora,\\nTom Rising,\\nWalter,\\nWilliam Hackmatack,\\nWilliam Withers.", "height": "3660", "width": "2332", "jp2-path": "howtodoittowhich00hale_0021.jp2"}, "20": {"fulltext": "2 How to do It\\nIt may be observed that there are thirty-four\\nof them. They make up a very nice set, or\\nwould do so if they belonged together. But, in\\ntruth, they live in many regions, not to say\\ncountries. None of them are too bright or too\\nstupid, only one of them is really selfish, all\\nbut one or two are thoroughly sorry for their\\nfaults when they commit them, and all of them\\nwho are good for anything think of themselves\\nvery little. There are a few who are approved\\nmembers of the Harry Wadsworth Club. That\\nmeans that they look up and not down, they\\nlook forward and not back, they look out and\\nnot in, and they lend a hand. These papers\\nwere first published, much as they are now col-\\nlected, in the magazine Our Young Folks, and in\\nthat admirable weekly paper The Youth s Com-\\npanion, which is held in grateful remembrance\\nby a generation now tottering off the stage, and\\nwelcomed, as I see, with equal interest by the\\ngrandchildren as they totter on. From time to\\ntime, therefore, as the different series have gone\\non, I have received pleasant notes from other\\nyoung people, whose acquaintance I have thus\\nmade with real pleasure, who have asked more\\nexplanation as to the points involved. I have\\nthus been told that my friend Mr. Henry Ward\\nBeecher is not governed by all my rules for\\nyoung people s composition, and that Miss Throck-\\nmorton, the governess, does not believe Arch-\\nbishop Whately is infallible. I have once and", "height": "3716", "width": "2368", "jp2-path": "howtodoittowhich00hale_0022.jp2"}, "21": {"fulltext": "Introductory 3\\nagain been asked how I made the acquaintance\\nof such a nice set of children. And I can well\\nbelieve that many of my young correspondents\\nwould in that matter be glad to be as fortunate\\nas I.\\nPerhaps, then, I shall do something to make the\\nlittle book more intelligible, and to connect its\\nparts, if in this introduction I tell of the one\\noccasion when the dramatis persona met each\\nother and in order to that, if I tell how they all\\nmet me.\\nFirst of all, then, my dear young friends, I began\\nactive life as soon as I had left college, as I can\\nwell wish all of you might do. I began in keep-\\ning school. Not that I want to have any of you\\ndo this long, unless an evident fitness or manifest\\ndestiny appear so to order. But you may be\\nsure that, for a year or two of the start of life,\\nthere is nothing that will teach you your own\\nignorance so well as having to teach children\\nthe few things you know, and to answer, as best\\nyou can, their questions on all grounds. There\\nwas poor Jane, on the first day of that charming\\nvisit with the Penroses, who was betrayed by the\\nsimplicity and cordiality of the dinner-table\\nwhere she was the youngest of ten or twelve\\nstrangers into taking a protective lead of all\\nthe conversation, till at the very last I heard her\\nexplaining to dear Mr. Tom Coram himself, a\\ngentleman who had lived in Java ten years, that\\ncoffee-berries were red when they were ripe. I", "height": "3632", "width": "2352", "jp2-path": "howtodoittowhich00hale_0023.jp2"}, "22": {"fulltext": "4 How to do It\\nwas sadly mortified for my poor Jane as Tom s\\neyes twinkled. She would never have got into\\nthat rattletrap way of talking if she had kept\\nschool for two years. Here, again, is a capital\\nletter from Oliver Ferguson, Asaph s younger\\nbrother, describing his life on the Island at Paris\\nall through the siege. I should have sent it yes-\\nterday to Mr. Osgood, who would be delighted to\\nprint it in the Atlantic Monthly, but that the\\nspelling is disgraceful. Mr. Osgood and Mr.\\nHowells would think Oliver a fool before they had\\nread down the first page. L-i-n, lin, n-e-n, nen,\\nlinen. Think of that Oliver would never have\\nspelled linen like that if he had been two years\\na teacher. You can go through four years at\\nHarvard College spelling so, but you cannot go\\nthrough two years as a schoolmaster.\\nWell, I say I was fortunate enough to spend two\\nyears as an assistant schoolmaster at the old Bos-\\nton Latin School, the oldest institution of learn-\\ning, as we are fond of saying, in the United States.\\nAnd there first I made my manhood s acquaintance\\nwith boys.\\nDo you think, said dear Dr. Malone to me\\none day, that my son Robert will be too young\\nto enter college next August? How old will\\nhe be? said I, and I was told. Then as Robert\\nwas at that moment just six months younger than\\nI, who had already graduated, I said, wisely, that I\\nthought he would do and Dr. Malone chuckled, I\\ndoubt not, as I did certainly, at the gravjty of", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0024.jp2"}, "23": {"fulltext": "Introductory 5\\nmy answer. A nice set of boys I had. I had\\nabove me two of the most loyal and honorable of\\ngentlemen, who screened me from all reproof for\\nmy blunders. My discipline was not of the best,\\nbut my purposes were; and I and the boys got\\nalong admirably.\\nIt was the old schoolhouse. I believe I shall\\nexplain in another place, in this volume, that it\\nstood where Parker s Hotel stands, and my room\\noccupied the spot in space where you, Florence,\\nand you, Theodora, dined with your aunt Dorcas\\nlast Wednesday before you took the cars for An-\\ndover, the ladies dining-room looking on what\\nwas then Cooke s Court, and is now Chapman\\nPlace. Cooke was Elisha Cooke, who went to\\nEngland for the charter. So Mr. Saltonstall re-\\nminds me. What we call Province Street was\\nthen Governor s Alley. For in Province Court,\\nthe building now Sargent s Hotel was for a cen-\\ntury, more or less, the official residence of the\\nGovernor of Massachusetts. It was the Province\\nHouse.\\nOn the top of it, for a weathercock, was the\\nlarge mechanical brazen Indian, who, whenever he\\nheard the Old South clock strike twelve, shot off\\nhis brazen arrow. The little boys used to hope to\\nsee this. But just as twelve came was the bustle\\nof dismissal, and I have never seen one who did\\nsee him, though for myself I know he did as was\\nsaid, and have never questioned it. That oppor-\\ntunity, however, was upstairs, in Mr. Dixwell s", "height": "3644", "width": "2312", "jp2-path": "howtodoittowhich00hale_0025.jp2"}, "24": {"fulltext": "6 How to do It\\nroom. In my room, in the basement, we had no\\nsuch opportunity.\\nThe glory of our room was that it was supposed,\\nrightly or not, that a part of it was included in\\nthe old schoolhouse which was there before the\\nRevolution. There were old men still living who\\nremembered the troublous times, the times that\\nstirred boys souls, as the struggle for independence\\nbegan. I have myself talked with Jonathan Darby\\nRobins, who was himself one of the committee\\nwho waited on the British general to demand that\\ntheir coasting should not be obstructed. There is\\na reading piece about it in one of the school-books.\\nThis general was not Gage, as he is said to be in\\nthe histories, but General Haldimand; and his\\nquarters were at the house which stood nearly\\nwhere Franklin s statue stands now, just below\\nKing s Chapel. His servant had put ashes on the\\ncoast which the boys had made, on the sidewalk\\nwhich passes the Chapel as you go down School\\nStreet. When the boys remonstrated, the servant\\nridiculed them, he was not going to mind a\\ngang of rebel boys. So the boys, who were much\\nof their fathers minds, appointed a committee, of\\nwhom my friend was one, to wait on General Hal-\\ndimand himself. They called on him, and they\\ntold him that coasting was one of their inalienable\\nrights and that he must not take it away. The\\nGeneral knew too well that the people of the town\\nmust not be irritated to take up his servant s quar-\\nrel, and he told the boys that their coast should", "height": "3708", "width": "2364", "jp2-path": "howtodoittowhich00hale_0026.jp2"}, "25": {"fulltext": "Introductory 7\\nnot be interfered with. So they carried their\\npoint. The story-book says that he clasped his\\nhands and said, Heavens Liberty is in the very\\nair Even these boys speak of their rights as do\\ntheir patriot sires But of this Mr. Robins told\\nme nothing, and as Haldimand was a Russian offi-\\ncer of no great enthusiasm for liberty, I do not,\\nfor my part, believe it.\\nThe morning of April 19, 1775, Harrison Gray\\nOtis, then a little boy eight years old, came\\ndown Beacon Street to school, and found a brigade\\nof red-coats in line along Common Street, as\\nTremont Street was then called, so that he\\ncould not cross into School Street. They were\\nEarl Percy s brigade. Class in history, where did\\nPercy s brigade go that day, and what became of\\nthem before night A red-coat corporal told the\\nOtis boy to walk along Common Street and not\\ntry to cross the line. So he did. He went as far\\nas Scollay s Building before he could turn their\\nflank, then he went down to what you call Wash-\\nington Street, and came up to school,- late.\\nWhether his excuse would have been sufficient I\\ndo not know. He was never asked for it. He\\ncame into school just in time to hear old Lovel,\\nthe Tory schoolmaster, say, War s begun and\\nschool s done. Dimittite libros which means,\\nPut away your books. They put them away,\\nand had a vacation of a year and nine months\\nthereafter, before the school was open again.\\nWell, in this old school I had spent four years", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0027.jp2"}, "26": {"fulltext": "8 How to do It\\nof my boyhood, and here, as I say, my man-\\nhood s acquaintance with boys began. I taught\\nthem Latin, and sometimes mathematics. Some\\nof them will remember a famous Latin poem we\\nwrote about Pocahontas and John Smith. All of\\nthem will remember how they capped Latin verses\\nagainst the master, twenty against one, and put\\nhim down. These boys used to cluster round my\\ntable at recess and talk. Danforth Newcomb, a\\nlovely, gentle, accurate boy, almost always at the\\nhead of his class, he died young. Shang-hae, San\\nFrancisco, Berlin, Paris, Australia, I don t know\\nwhat cities, towns, and countries have the rest of\\nthem. And when they take this book for their own\\nboys, they will find some of their boy-stories here.\\nThen there was Mrs. Merriam s 1 boarding-school.\\nIf you will read the chapter on travelling you will\\nfind about one of the vacations of her girls. Mrs.\\nMerriam was one of Mr. Ingham s old friends,\\nand he is a man with whom I have had a great\\ndeal to do. Mrs. Merriam opened a school for\\ntwelve girls. I knew her very well, and so it\\ncame that I knew her ways with them. Though\\nit was a boarding-school, still the girls had just as\\ngood a time as they had at home, and when I\\nfound that some of them asked leave to spend va-\\ncation with her I knew they had better times. I\\nremember perfectly the day when Mrs. Phillips\\nasked them down to the old mansion-house, which\\n1 For Mrs. Merriam, see Mrs. Merriam s Scholars. Her\\npupils remember her as Miss Hannah Stearns.", "height": "3684", "width": "2312", "jp2-path": "howtodoittowhich00hale_0028.jp2"}, "27": {"fulltext": "Introductory 9\\nseems so like home to me, to eat peaches. And\\nit was determined that the girls should not think\\nthey were under any company restraint, so\\nno person but themselves was present when the\\npeaches were served, and every girl ate as many\\nas for herself she determined best. When they all\\nrode horseback, Mrs. Merriam and I used to ride\\ntogether with these young folks, behind or before,\\nas it listed them. So, not unnaturally, being a\\nfriend of the family, I came to know a good many\\nof them very well.\\nFor another set of them you may choose the\\nnames to please yourselves the history of my\\nrelationship goes back to the Sunday-school of the\\nChurch of the Unity in Worcester. The first time\\nI ever preached in that church, namely, May 3,\\n1846, there was but one person in it who had gray\\nhair. All of us of that day have enough now.\\nBut we were a set of young people, starting on a\\nnew church, which had, I assure you, no dust in\\nthe pulpit-cushions. And almost all the children\\nwere young, as you may suppose. The first meet-\\ning of the Sunday-school showed, I think, thirty-\\nsix children, and more of them were under nine\\nthan over. They are all twenty-five years older\\nnow than they were then. Well, we started with-\\nout a library for the Sunday-school. But in a\\ncorner of my study Jo Matthews and I put up\\nsome three-cornered shelves, on which I kept\\nabout a hundred books such as children like, and\\nyoung people who are no longer children and then,", "height": "3644", "width": "2316", "jp2-path": "howtodoittowhich00hale_0029.jp2"}, "28": {"fulltext": "i o How to do It\\nas I sat reading, writing, or stood fussing over my\\nfuchsias or labelling the mineralogical specimens,\\nthere would come in one or another nice girl or\\nboy, to borrow a Rollo or a Franconia, or to\\nsee if Ellen Liston had returned Amy Herbert.\\nAnd so we got very good chances to find each\\nother out. It is not a bad plan for a young minis-\\nter, if he really want to know what the young\\nfolk of his parish are. I know it was then and\\nthere that I conceived the plan of writing Mar-\\ngaret Percival in America as a sequel to Miss\\nSewell s Margaret Percival, and that I wrote\\nmy half of that history.\\nThe Worcester Sunday-school grew beyond\\nthirty-six scholars; and I have since had to do\\nwith two other Sunday-schools, where, though the\\nchildren did not know it, I felt as young as the\\nyoungest of them all. And in that sort of life\\nyou get chances to come at nice boys and nice\\ngirls which most people in the world do not\\nhave.\\nAnd the last of all the congresses of young\\npeople which I will name, where I have found\\nmy favorites, shall be the vacation congresses,\\nwhen people from all the corners of the world\\nmeet at some country hotel, and wonder who the\\nothers are the first night, and, after a month, won-\\nder again how they ever lived without knowing\\neach other as brothers and sisters. I never had\\na nicer time than that day when we celebrated\\nArthur s birthday by going up to Greely s Pond.", "height": "3684", "width": "2316", "jp2-path": "howtodoittowhich00hale_0030.jp2"}, "29": {"fulltext": "Introductory 1 1\\nCould Amelia walk so far? She only eight\\nyears old, and it was the whole of five miles by\\na wood-road, and five miles to come back again.\\nYes, Amelia was certain she could. Then, whether\\nArthur could walk so far, he being nine. Why,\\nof course he could if Amelia could. So eight-year-\\nold, nine-year-old, ten-year-old, eleven-year-old,\\nand all the rest of the ages, we tramped off\\ntogether, and we stumbled over the stumps, and\\nwaded through the mud, and tripped lightly, like\\nSonnambula in the opera, over the log bridges,\\nwhich were single logs and nothing more, and\\ncame successfully to Greely s Pond, beautiful\\nlake of Egeria that it is, hidden from envious and\\nlazy men by forest and rock and mountain. And\\nthe children of fifty years old and less pulled off\\nshoes and stockings to wade in it; and we caught\\nin tin mugs little seedling trouts not so long as\\nthat word seedling is on the page, and saw\\nthem swim in the mugs and set them free again\\nand we ate the lunches with appetites as of Ar-\\ncadia and we stumped happily home again, and\\nfound, as we went home, all the sketch-books and\\nbait-boxes and neckties which we had lost as we\\nwent up. On a day like that you get intimate, if\\nyou were not intimate before.\\nOh dear don t you wish you were at Waterville\\nnow?\\nNow, if you please, my dear Fanchon, we will\\nnot go any further into the places where I got\\nacquainted with the heroes and heroines of this", "height": "3660", "width": "2300", "jp2-path": "howtodoittowhich00hale_0031.jp2"}, "30": {"fulltext": "1 2 How to do It\\nbook. Allow, of those mentioned here, four to the\\nLatin school, five to the Unity Sunday-school, six\\nto the South Congregational, seven to vacation\\nacquaintance, credit me with nine children of my\\nown and ten brothers and sisters, and you will\\nfind no difficulty in selecting who of these are\\nwhich of those, if you have ever studied the\\nscience of Indeterminate Analysis in Professor\\nSmythe s Algebra.\\nDear Mr. Hale, you are making fun of us.\\nWe never know when you are in earnest.\\nDo not be in the least afraid, dear Florence.\\nRemember that a central rule for comfort in life\\nis this, Nobody was ever written down an ass,\\nexcept by himself.\\nNow I will tell you how and when the partic-\\nular thirty-four names above happened to come\\ntogether.\\nWe were, a few of us, staying at the White\\nMountains. I think no New England summer is\\nquite perfect unless you stay at least a day in the\\nWhite Mountains. Staying in the White Moun-\\ntains does not mean climbing on top of a stage-\\ncoach at Centre Harbor, and riding by day and by\\nnight for forty-eight hours till you fling yourself\\ninto a railroad-car at Littleton, and cry out that\\nyou have done them. No. It means just living\\nwith a prospect before your eye of a hundred miles\\nradius, as you may have at Bethlehem or the\\nFlume; or, perhaps, a valley and a set of hills,\\nwhich never by accident look twice the same, as", "height": "3684", "width": "2312", "jp2-path": "howtodoittowhich00hale_0032.jp2"}, "31": {"fulltext": "Introductory 1 3\\nyou may have at the Glen House or Dolly Cop s\\nor at Waterville; or with a gorge behind the\\nhouse, which you may thread and thread and\\nthread day in and out, and still not come out\\nupon the cleft rock from which flows the first\\ndrop of the lovely stream, as you may do at Jack-\\nson. It means living front to front, lip to lip,\\nwith Nature at her loveliest, Echo at her most mys-\\nterious, with Heaven at its brightest and Earth at\\nits greenest, and, all this time, breathing, with\\nevery breath, an atmosphere which is the elixir of\\nlife, so pure and sweet and strong. At Greely s\\nyou are, I believe, on the highest land inhabited\\nin America. That land has a pure air upon it.\\nWell, as I say, we were staying in the White\\nMountains. Of course the young folks wanted to\\ngo up Mount Washington. We had all been up\\nOsceola and Black Mountain, and some of us had\\ngone up on Mount Carter, and one or two had\\nbeen on Mount Lafayette. But this was as noth-\\ning till we had stood on Mount Washington him-\\nself. So I told Hatty Fielding and Laura to go\\non to the railroad-station and join a party we\\nknew that were going up from there, while Jo\\nGresham and Stephen and the two Fergusons and\\nI would go up on foot by a route I knew from\\nRandolph over the real Mount Adams. Nobody\\nhad been up that particular branch of Israel s run\\nsince Channing and I did in 1841. Will Hack-\\nmatack, who was with us, had a blister on his\\nfoot, so he went with the riding party. He said", "height": "3684", "width": "2308", "jp2-path": "howtodoittowhich00hale_0033.jp2"}, "32": {"fulltext": "14 How to do It\\nthat was the reason, perhaps he thought so. The\\ntruth was he wanted to go with Laura, and nobody-\\nneed be ashamed of that any day.\\nI spare you the account of Israel s river, and of\\nthe lovely little cascade at its very source, where\\nit leaps out between two rocks. I spare you the\\nhour when we lay under the spruces while it\\nrained, and the little birds, ignorant of men and\\nboys, hopped tamely round us. I spare you even\\nthe rainbow, more than a semicircle, which we\\nsaw from Mount Adams. Safely, wetly, and hun-\\ngry, we five arrived at the Tiptop House about\\nsix, amid the congratulations of those who had\\nridden. The two girls and Will had come safely\\nup by the cars, and who do you think had got\\nin at the last moment when the train started but\\nPauline and her father, who had made a party up\\nfrom Portland and had with them Ellen Liston\\nand Sarah Clavers? And who do you think had\\nappeared in the Glen House party, when they\\ncame, but Esther and her mother and Edward\\nHoliday and his father? Up to this moment of\\ntheir lives some of these young people had never\\nseen other some. But some had, and we had\\nnot long been standing on the rocks making out\\nSebago and the water beyond Portland before they\\nwere all very well acquainted. All fourteen of us\\nwent in to supper, and were just beginning on the\\ngoat s milk, when a cry was heard that a party of\\nyoung men in uniform were approaching from the\\nhead of Tuckerman s Ravine. Jo and Oliver ran", "height": "3684", "width": "2372", "jp2-path": "howtodoittowhich00hale_0034.jp2"}, "33": {"fulltext": "Introductory 1 5\\nout, and in a moment returned to wrench us all\\nfrom our corn-cakes that we might welcome the\\nNew Limerick boat-club, who were on a pedestrian\\ntrip and had come up the Tuckerman Notch that\\nday. Nice, brave fellows they were, a little\\nfoot-sore. Who should be among them but Tom\\nhimself and Bob Edmeston. They all went and\\nwashed, and then with some difficulty we all got\\nthrough tea, when the night party from the\\nNotch House was announced on horseback, and\\nwe sallied forth to welcome them. Nineteen in\\nall, from all nations. Two Japanese princes, and\\nthe Secretary of the Dutch legation, and so on,\\nas usual; but what was not as usual, jolly Mr.\\nWaters and his jollier wife were there, she\\nastride on her saddle, as is the sensible fashion\\nof the Notch House, and, in the long stretch-\\ning line, we made out Clara Waters and Clem, not\\ntogether, but Clara with a girl whom she did not\\nknow, but who rode better than she, and had\\nwhipped both horses with a rattan she had. And\\nwho should this girl be but Sybil Dyer\\nAs the party filed up, and we lifted tired girls\\nand laughing mothers off the patient horses, I\\nfound that a lucky chance had thrown Maud\\nand her brother Stephen into the same caravan.\\nThere was great kissing when my girls recog-\\nnized Maud, and when it became generally\\nknown that I was competent to introduce to\\nothers such pretty and bright people as she and\\nLaura and Sarah Clavers were, I found myself", "height": "3684", "width": "2308", "jp2-path": "howtodoittowhich00hale_0035.jp2"}, "34": {"fulltext": "1 6 How to do It\\nvery popular, of a sudden, and in quite general\\ndemand.\\nAnd I bore my honors meekly, I assure you.\\nI took nice old Mrs. Van Astrachan out to a\\nfavorite rock of mine to see the sunset, and, what\\nwas more marvellous, the heavy thunder-cloud,\\nwhich was beating up against the wind; and I\\nleft the young folks to themselves, only aspiring\\nto be a Youth s Companion. I got Will to bring\\nme Mrs. Van Astrachan s black furs, as it grew\\ncold, but at last the air was so sharp and the\\nstorm clearly so near, that we were all driven in\\nto that nice, cosey parlor at the Tiptop House,\\nand sat round the hot stove, not sorry to be shel-\\ntered, indeed, when we heard the heavy rain on\\nthe windows.\\nWe fell to telling stories, and I was telling of\\nthe last time I was there, when, by great good\\nluck, Starr King turned up, having come over\\nMadison afoot, when I noticed that Hall, one of\\nthose patient giants who kept the house, was\\ncalled out, and, in a moment more, that he returned\\nand whispered his partner out. In a minute more\\nthey returned for their rubber capes, and then we\\nlearned that a man had staggered into the stable\\nhalf frozen and terribly frightened, announcing\\nthat he had left some people lost just by the\\nLake of the Clouds. Of course, we were all im-\\nmensely excited for half an hour or less, when Hall\\nappeared with a very wet woman, all but sense-\\nless, on his shoulder, with her hair hanging down", "height": "3708", "width": "2348", "jp2-path": "howtodoittowhich00hale_0036.jp2"}, "35": {"fulltext": "Introductory 1 7\\nto the ground. The ladies took her into an inner\\nroom, stripped off her wet clothes, and rubbed her\\ndry and warm, gave her a little brandy, and\\ndressed her in the dry linens Mrs. Hall kept\\nready. Who should she prove to be, of all the\\nworld, but Emma Fortinbras The men of the\\nparty were her father and her brothers Frank and\\nRobert.\\nNo that is not all. After the excitement was\\nover they joined us in our circle round the stove,\\nand we should all have been in bed, but that\\nMr. Hall told such wonderful bear-stories, and\\nit was after ten o clock that we were still sitting\\nthere. The shower had quite blown over, when\\na cheery French horn was heard, and the cheery\\nHall, who was never surprised, I believe, rushed\\nout again, and I need not say Oliver rushed out\\nwith him and Jo Gresham, and before long we\\nall rushed out to welcome the last party of the\\nday.\\nThese were horseback people, who had come by\\nperhaps the most charming route of all, which\\nis also the oldest of all, from what was Ethan\\nCrawford s. They did not start till noon. They\\nhad taken the storm, wisely, in a charcoal camp,\\nand there are worse places, and then they\\nhad spurred up, and here they were. Who were\\nthey? Why, there was an army officer and his\\nwife, who proved to be Alice Faulconbridge, and\\nwith her was Hatty Fielding s Cousin Fanny, and\\nbesides them were Will Withers and his sister", "height": "3680", "width": "2332", "jp2-path": "howtodoittowhich00hale_0037.jp2"}, "36": {"fulltext": "1 8 How to do It\\nFlorence, who had made a charming quartette\\nparty with Walter and his sister Theodora, and\\non this ride had made acquaintance for the first\\ntime with Colonel Mansfield and Alice. All this\\nwas wonderful enough to me, as Theodora ex-\\nplained it to me when I lifted her off her horse,\\nbut when I found that Horace Putnam and his\\nbrother Enoch were in the same train, I said I did\\nbelieve in astrology.\\nFor though I have not named Jane Smith nor\\nFanchon, that was because you did not recognize\\nthem among the married people in the Crawford\\nHouse party, and I suppose you did not recog-\\nnize Herbert either. How should you? But, in\\ntruth, here we all were up above the clouds on the\\nnight of the 25th of August.\\nDid not those Ethan Crawford people eat as if\\nthey had never seen biscuits? And when at last\\nthey were done, Stephen, who had been out in the\\nstables, came in with a black boy he found there,\\nwho had his fiddle; and as the Colonel Mans-\\nfield party came in from the dining-room, Steve\\nscreamed out, Take your partners for a Virginia\\nReel. No I do not know whose partner was\\nwho; only this, that there were seventeen boys\\nand men and seventeen girls or women, besides\\nme and Mrs. Van Astrachan and Colonel Mans-\\nfield and Pauline s mother. And we danced till\\nfor one I was almost dead, and then we went to\\nbed, to wake up at five in the morning to see the\\nsunrise.", "height": "3684", "width": "2372", "jp2-path": "howtodoittowhich00hale_0038.jp2"}, "37": {"fulltext": "How to Talk 19\\nAs we sat on the rocks, on the eastern side, I\\nintroduced Stephen to Sybil Dyer, the last two\\nwho had not known each other. And I got talk-\\ning with a circle of young folks about what the\\ncommunion of saints is, meaning, of course, just\\nsuch unselfish society as we had there. And so\\ndear Laura said, Why will you not write us down\\nsomething of what you are saying, Mr. Hale?\\nAnd Jo Gresham said, Pray do, pray do; if\\nit were only to tell us\\nHOW TO DO IT.\\nCHAPTER II\\nHOW TO TALK\\nI WISH the young people who propose to read\\nany of these papers to understand to whom they\\nare addressed. My friend, Frederic Ingham, has\\na nephew, who went to New York on a visit,\\nand while there occupied himself in buying\\ntravel-presents for his brothers and sisters at\\nhome. His funds ran low; and at last he found\\nthat he had still three presents to buy and only\\nthirty-four cents with which to buy them. He\\nmade the requisite calculation as to how much\\nhe should have for each, looked in at Ball and\\nBlack s, and at Tiffany s, priced an amethyst neck-\\nlace, which he thought Clara would like, and a set\\nof cameos for Fanfan, and found them beyond his\\nreach. He then tried at a nice little toy-shop\\nthere is a little below the Fifth Avenue House,", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0039.jp2"}, "38": {"fulltext": "20 How to do It\\non the west, where a clever woman and a\\ngood-natured girl keep the shop, and, having\\nthere made one or two vain endeavors to suit\\nhimself, asked the good-natured girl if she had\\nnot got anything a fellow could buy for about\\neleven cents. She found him first one article,\\nthen another, and then another. Wat bought\\nthem all, and had one cent in his pocket when\\nhe came home.\\nIn much the same way these several articles\\nof mine have been waiting in the bottom of my\\ninkstand and the front of my head for seven or\\nnine years, without finding precisely the right\\naudience or circle of readers. I explained to Mr.\\nFields the amiable Sheik of the amiable tribe\\nwho prepare the Young Folks for the young\\nfolks that I had six articles all ready to write,\\nbut that they were meant for girls say from thir-\\nteen to seventeen, and boys say from fourteen to\\nnineteen. I explained that girls and boys of this\\nage never read the Atlantic, Oh, no, not by any\\nmeans And I supposed that they never read the\\nYoung Folks, Oh, no, not by any means I ex-\\nplained that I could not preach them as sermons,\\nbecause many of the children at church were too\\nyoung, and a few of the grown people were too\\nold that I was, therefore, detailing them in con-\\nversation to such of my young friends as chose to\\nhear. On which the Sheik was so good as to pro-\\npose to provide for me, as it were, a special oppor-\\ntunity, which I now use. We jointly explain to", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0040.jp2"}, "39": {"fulltext": "How to Talk 21\\nthe older boys and girls, who rate between the ages\\nof thirteen and nineteen, that these essays are ex-\\nclusively for them.\\nI had once the honor on the day after Lee s\\nsurrender to address the girls of the 12th Street\\nSchool in New York. Shall I call you girls or\\nyoung ladies said I. Call us girls, call us\\ngirls, was the unanimous answer. I heard it with\\ngreat pleasure for I took it as a nearly certain\\nsign that these three hundred young people were\\ngrowing up to be true women, which is to say,\\nladies of the very highest tone.\\nWhy did I think so Because at the age of\\nfifteen, sixteen, and seventeen they took pleasure\\nin calling things by their right names.\\nSo far, then, I trust we understand each other,\\nbefore any one begins to read these little hints of\\nmine, drawn from forty-five years of very quiet\\nlistening to good talkers; which are, however,\\nnothing more than hints\\nHOW TO TALK.\\nHere is a letter from my nephew Tom, a spirited,\\nmodest boy of seventeen, who is a student of the\\nScientific School at New Limerick. He is at home\\nwith his mother for an eight weeks vacation and\\nthe very first evening of his return he went round\\nwith her to the Vandermeyers where was a little\\ngathering of some thirty or forty people, most\\nof them, as he confesses, his old schoolmates, a\\nfew of them older than himself. But poor Tom", "height": "3684", "width": "2308", "jp2-path": "howtodoittowhich00hale_0041.jp2"}, "40": {"fulltext": "22 How to do It\\nwas mortified, and thinks he was disgraced, be-\\ncause he did not have anything to say, could not\\nsay it if he had, and, in short, because he does not\\ntalk well. He hates talking parties, he says, and\\nnever means to go to one again.\\nHere is also a letter from Esther W., who may\\nspeak for herself, and the two may well enough\\nbe put upon the same file, and be answered\\ntogether\\nPlease listen patiently to a confession. I have what\\nseems to me very natural, a strong desire to be liked\\nby those whom I meet around me in society of my own\\nage but, unfortunately, when with them my manners\\nhave often been unnatural and constrained, and I have\\nfound myself thinking of myself, and what others were\\nthinking of me, instead of entering into the enjoyment\\nof the moment as others did. I seem to have naturally\\nvery little independence, and to be very much afraid of\\nother people, and of their opinion. And when, as you\\nmight naturally infer from the above, I often have not\\nbeen successful in gaining the favor of those around me,\\nthen I have spent a great deal of time in the selfish in-\\ndulgence of the blues, and in philosophizing on the\\nwhy and the wherefore of some persons agreeableness\\nand popularity and others unpopularity.\\nThere, is not that a good letter from a nice girl\\nWill you please to see, dear Tom, and you also,\\ndear Esther, that both of you, after the fashion of\\nyour age, are confounding the method with the\\nthing. You see how charmingly Mrs. Pallas sits\\nback and goes on with her crochet while Dr.", "height": "3684", "width": "2372", "jp2-path": "howtodoittowhich00hale_0042.jp2"}, "41": {"fulltext": "How to Talk 23\\nVolta talks to her and then, at the right moment,\\nshe says just the right thing, and makes him\\nlaugh, or makes him cry, or makes him defend\\nhimself, or makes him explain himself; and you\\nthink that there is a particular knack or rule for\\ndoing this so glibly, or that she has a particular\\ngenius for it which you are not born to, and there-\\nfore you both propose hermitages for yourselves\\nbecause you cannot do as she does. Dear chil-\\ndren, it would be a very stupid world if anybody\\nin it did just as anybody else does. There is no\\nparticular method about talking or talking well.\\nIt is one of the things in life which does itself.\\nAnd the only reason why you do not talk as easily\\nand quite as pleasantly as Mrs. Pallas is, that you\\nare thinking of the method, and coming to me to\\ninquire how to do that which ought to do itself\\nperfectly, simply, and without any rules at all.\\nIt is just as foolish girls at school think that\\nthere is some particular method of drawing with\\nwhich they shall succeed, while with all other\\nmethods they have failed. No, I can t draw in\\nindia-ink [pronounced in-jink], V I can t do any-\\nthing with crayons, I hate crayons, n I can t\\ndraw pencil-drawings, n I won t try any more;\\nbut if this tiresome old Mr. Apelles was not so ob-\\nstinate, V would only let me try the monochro-\\nmatic drawing, I know I could do that. T so\\neasy. Julia Ann, she drew a beautiful piece in\\nonly six lessons.\\nMy poor Pauline, if you cannot see right when", "height": "3680", "width": "2348", "jp2-path": "howtodoittowhich00hale_0043.jp2"}, "42": {"fulltext": "24 How to do It\\nyou have a crayon in your hand, and will not draw\\nwhat you see then, no monochromatic system\\nis going to help you. But if you will put down\\non the paper what you see, as you see it, whether\\nyou do it with a cat s tail, as Benjamin West did\\nit, or with a glove turned inside out, as Mr. Hunt\\nbids you do it, you will draw well. The method\\nis of no use, unless the thing is there; and when\\nyou have the thing, the method will follow.\\nSo there is no particular method for talking which\\nwill not also apply to swimming or skating, or read-\\ning or dancing, or in general to living. And if\\nyou fail in talking, it is because you have not yet\\napplied in talking the simple master-rules of life.\\nFor instance, the first of these rules is,\\nTell the Truth.\\nOnly last night I saw poor Bob Edmeston, who\\nhas got to pull through a deal of drift-wood before\\nhe gets into clear water, break down completely in\\nthe very beginning of his acquaintance with one\\nof the nicest girls I know, because he would not\\ntell the truth, or did not. I was standing right\\nbehind them, listening to Dr. Ollapod, who was\\nexplaining to me the history of the second land-\\ngrant made to Gorges, and between the sen-\\ntences I had a chance to hear every word poor\\nBob said to Laura. Mark now, Laura is a nice,\\nclever girl, who has come to make the Watsons a\\nvisit through her whole vacation at Poughkeepsie\\nand all the young people are delighted with her", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0044.jp2"}, "43": {"fulltext": "How to Talk 25\\npleasant ways, and all of them would be glad to\\nknow more of her than they do. Bob really wants\\nto know her, and he was really glad to be intro-\\nduced to her. Mrs. Pollexfen presented him to\\nher, and he asked her to dance, and they stood on\\nthe side of the cotillon behind me and in front of\\nDr. Ollapod. After they had taken their places,\\nBob said Jew go to the opera last week, Miss\\nWalter? He meant, Did you go to the opera\\nlast week?\\nNo, said Laura, I did not.\\nOh, twas charming! said Bob. And there\\nthis effort at talk stopped, as it should have done,\\nbeing founded on nothing but a lie; which is to\\nsay, not founded at all. For, in fact, Bob did not\\ncare two straws about the opera. He had never\\nbeen to it but once, and then he was tired before\\nit was over. But he pretended he cared for it.\\nHe thought that at an evening party he must talk\\nabout the opera, and the lecture season, and the\\nassemblies, and a lot of other trash, about which\\nin fact he cared nothing, and so knew nothing.\\nNot caring and not knowing, he could not carry\\non his conversation a step. The mere fact that\\nMiss Walter had shown that she was in real sym-\\npathy with him in an indifference to the opera\\nthrew him off the track which he never should\\nhave been on, and brought his untimely conversa-\\ntion to an end.\\nNow, as it happened, Laura s next partner\\nbrought her to the very same place, or rather she", "height": "3668", "width": "2324", "jp2-path": "howtodoittowhich00hale_0045.jp2"}, "44": {"fulltext": "26 How to do It\\nnever left it, but Will Hackmatack came and\\nclaimed her dance as soon as Bob s was done. Dr.\\nOllapod had only got down to the appeal made to\\nthe Lords sitting in Equity, when I noticed Will s\\nbeginning. He spoke right out of the thing he\\nwas thinking of.\\n1 saw you riding this afternoon, he said.\\nYes, said Laura, we went out by the red\\nmills, and drove up the hill by Mr. Pond s.\\nDid you? said Will, eagerly. Did you see\\nthe beehives?\\nBeehives no, are there beehives\\nWhy, yes, did not you know that Mr. Pond\\nknows more about bees than all the world beside?\\nAt least, I believe so. He has a gold medal from\\nParis for his honey or for something. And his\\narrangements there are very curious.\\nI wish I had known it, said Laura. I kept\\nbees last summer, and they always puzzled me. I\\ntried to get books but the books were all writ-\\nten for Switzerland, or England, or anywhere but\\nOrange County.\\nWell, said the eager Will, I do not think\\nMr. Pond has written any book, but I really guess\\nhe knows a great deal about it. Why, he told\\nme c, c., c.\\nIt was hard for Will to keep the run of the\\ndance and before it was over he had promised to\\nask Mr. Pond when a party of them might come\\nup to the hill and see the establishment and he\\nfelt as well acquainted with Laura as if he had", "height": "3684", "width": "2364", "jp2-path": "howtodoittowhich00hale_0046.jp2"}, "45": {"fulltext": "How to Talk 27\\nknown her a month. All this ease came from\\nWill s not pretending an interest where he did not\\nfeel any, but opening simply where he was sure of\\nhis ground, and was really interested. More sim-\\nply, Will did not tell a lie, as poor Bob had done\\nin that remark about the opera, but told the truth.\\nIf I were permitted to write more than thirty-\\nfive pages of this note-paper (of which this is the\\nnineteenth), I would tell you twenty stories to the\\nsame point. And please observe that the distinc-\\ntion between the two systems of talk is the eternal\\ndistinction between the people whom Thackeray\\ncalls snobs and the people who are gentlemen and\\nladies. Gentlemen and ladies are sure of their\\nground. They pretend to nothing that they are\\nnot. They have no occasion to act one or another\\npart. It is not possible for them, even in the\\nchoice of subjects, to tell lies.\\nThe principle of selecting a subject which thor-\\noughly interests you requires only one qualifica-\\ntion. You may be very intensely interested in\\nsome affairs of your own but in general society\\nyou have no right to talk of them, simply because\\nthey are not of equal interest to other people. Of\\ncourse you may come to me for advice, or go to\\nyour master, or to your father or mother, or to\\nany friend, and in form lay open your own troubles\\nor your own life, and make these the subject of\\nyour talk. But in general society you have no\\nright to do this. For the rule of life is, that men\\nand women must not think of themselves, but of", "height": "3684", "width": "2336", "jp2-path": "howtodoittowhich00hale_0047.jp2"}, "46": {"fulltext": "28 How to do It\\nothers they must live for others, and then they\\nwill live rightly for themselves. So the second\\nrule for talk would express itself thus\\nDO NOT TALK ABOUT YOUR OWN AFFAIRS.\\nI remember how I was mortified last summer,\\nup at the Tiptop House, though I was not in the\\nleast to blame, by a display Emma Fortinbras\\nmade of herself. There had gathered round the\\nfire in the sitting-room quite a group of the differ-\\nent parties who had come up from the different\\nhouses, and we all felt warm and comfortable and\\nsocial; and, to my real delight, Emma and her\\nfather and her cousin came in, they had been\\nbelated somewhere. She was a sweet pretty little\\nthing, really the belle of the village, if we had\\nsuch things, and we are all quite proud of her in\\none way but I am sorry to say that she is a little\\ngoose, and sometimes she manages to show this\\njust when you don t want her to. Of course she\\nshows this, as all other geese show themselves, by\\ncackling about things that interest no one but her-\\nself. When she came into the room, Alice ran to\\nher and kissed her, and took her to the warmest\\nseat, and took her little cold hands to rub them,\\nand began to ask her how it had all happened, and\\nwhere they had been, and all the other questions.\\nNow, you see, this was a very dangerous position.\\nPoor Emma was not equal to it. The subject was\\ngiven her, and so far she was not to blame. But\\nwhen, from the misfortunes of the party, she rushed", "height": "3684", "width": "2312", "jp2-path": "howtodoittowhich00hale_0048.jp2"}, "47": {"fulltext": "How to Talk 29\\nimmediately to detail individual misfortunes of her\\nown, resting principally on the history of a pair\\nof boots which she had thought would be strong\\nenough to last all through the expedition, and\\nwhich she had meant to send to Sparhawk s be-\\nfore she left home to have their heels cut down,\\nonly she had forgotten, and now these boots were\\nthus and thus, and so and so, and she had no\\nothers with her, and she was sure that she did not\\nknow what she should do when she got up in the\\nmorning, I say when she got as far as this, in\\nall this thrusting upon people who wanted to\\nsympathize, a set of matters which had no connec-\\ntion with what interested them, excepting so far\\nas their personal interest in her gave it, she vio-\\nlated the central rule of life for she showed she\\nwas thinking of herself with more interest than\\nshe thought of others with. Now to do this is\\nbad living, and it is bad living which will show\\nitself in bad talking.\\nBut I hope you see the distinction. If Mr.\\nAgassiz comes to you on the field-day of the\\nEssex Society, and says Miss Fanchon, I under-\\nstand that you fell over from the steamer as you\\ncame from Portland, and had to swim half an hour\\nbefore the boat reached you. Will you be kind\\nenough to tell me how you were taught to swim,\\nand how the chill of the water affected you, and,\\nin short, all about your experience? he then\\nmakes a choice of the subject. He asks for all\\nthe detail. It is to gratify him that you go into", "height": "3684", "width": "2316", "jp2-path": "howtodoittowhich00hale_0049.jp2"}, "48": {"fulltext": "30 How to do It\\nthe detail, and you may therefore go into it just\\nas far as you choose. Only take care not to lug in\\none little detail merely because it interests you,\\nwhen there is no possibility that, in itself, it can\\nhave an interest for him.\\nHave you never noticed how the really provok-\\ning silence of these brave men who come back\\nfrom the war gives a new and particular zest to\\nwhat they tell us of their adventures? We have\\nto worm it out of them, we drag it from them by\\npincers, and, when we have it, the flavor is all\\npure. It is exactly what we want, life highly\\ncondensed and they could have given us indeed\\nnothing more precious, as certainly nothing more\\ncharming. But when some Bobadil braggart vol-\\nunteers to tell how he did this and that, how he\\nsilenced this battery, and how he rode over that\\nfield of carnage, in the first place we do not be-\\nlieve a tenth part of his story, and in the second\\nplace we wish he would not tell the fraction which\\nwe suppose is possibly true.\\nLife is given to us that we may learn how to\\nlive. That is what it is for. We are here in a\\ngreat boarding-school, where we are being trained\\nin the use of our bodies and our minds, so that\\nin another world we may know how to use other\\nbodies and minds with other faculties. Or, if you\\nplease, life is a gymnasium. Take which figure\\nyou choose. Because of this, good talk, following\\nthe principle of life, is always directed with a gen-\\neral desire for learning rather than teaching. No", "height": "3704", "width": "2304", "jp2-path": "howtodoittowhich00hale_0050.jp2"}, "49": {"fulltext": "How to Talk 31\\ngood talker is obtrusive, thrusting forward his ob-\\nservation on men and things. He is rather recep-\\ntive, trying to get at other people s observations\\nand what he says himself falls from him, as it\\nwere, by accident, he unconscious that he is say-\\ning anything that is worth while. As the late\\nProfessor Harris said, one of the last times I saw\\nhim, There are unsounded depths in a man s na-\\nture of which he himself knows nothing till they\\nare revealed to him by the plash and ripple of his\\nown conversation with other men. This great\\nprinciple of life, when applied in conversation,\\nmay be stated simply, then, in two words,\\nConfess Ignorance.\\nYou are both so young that you cannot yet\\nconceive of the amount of treasure that will yet\\nbe poured in upon you, by all sorts of people, if\\nyou do not go about professing that you have all\\nyou want already. You know the story of the\\ntwo school-girls on the Central Railroad. They\\nwere dead faint with hunger, having ridden all\\nday without food, but, on consulting together,\\nagreed that they did not dare to get out at any\\nstation to buy. A modest old doctor of divinity,\\nwho was coming home from a meeting of the\\n11 American Board, overheard their talk, got some\\nsponge-cake, and pleasantly and civilly offered it\\nto them as he might have done to his grand-\\nchildren. But poor Sybil, who was nervous and\\nanxious, said, No, thank you, and so Sarah", "height": "3684", "width": "2312", "jp2-path": "howtodoittowhich00hale_0051.jp2"}, "50": {"fulltext": "32 How to do It\\nthought she must say, No, thank you, too and\\nso they were nearly dead when they reached the\\nDelavan House. Now just that same thing hap-\\npens whenever you pretend, either from pride or\\nfrom shyness, that you know the thing you do not\\nknow. If you go on in that way you will be\\nstarved before long, and the coroner s jury will\\nbring in a verdict, Served you right. I could\\nhave brayed a girl, whom I will call Jane Smith\\nlast night at Mrs. Pollexfen s party, only I remem-\\nbered, Though thou bray a fool in a mortar, his\\nfoolishness will not depart from him, and that\\nmuch the same may be said of fools of the other\\nsex. I could have brayed her, I say, when I saw\\nhow she was constantly defrauding herself by cut-\\nting off that fine Major Andrew, who was talking\\nto her, or trying to. Really, no instances give you\\nany idea of it. From a silly boarding-school habit,\\nI think, she kept saying Yes, as if she would be\\ndisgraced by acknowledging ignorance. You\\nknow, said he, what General Taylor said to\\nSanta Anna, when they brought him in?\\nYes, simpered poor Jane, though in fact she\\ndid not know, and I do not suppose five people\\nin the world do. But poor Andrew, simple as a\\nsoldier, believed her and did not tell the story,\\nbut went on alluding to it, and they got at once\\ninto helpless confusion. Still, he did not know\\nwhat the matter was, and before long, when they\\nwere speaking of one of the Muhlbach novels, he\\nsaid, M Did you think of the resemblance between", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0052.jp2"}, "51": {"fulltext": "How to Talk 33\\nthe winding up and Redgauntlet Oh, yes,\\nsimpered poor Jane again, though, as it proved,\\nand as she had to explain in two or three minutes,\\nshe had never read a word of Redgauntlet.\\nShe had merely said Yes, and Yes, and Yes,\\nnot with a distinct notion of fraud, but from an\\nimpression that it helps conversation on if you\\nforever assent to what is said. This is an utter\\nmistake for, as I hope you see by this time, con-\\nversation really depends on the acknowledgment\\nof ignorance, being, indeed, the providential\\nappointment of God for the easy removal of such\\nignorance.\\nAnd here I must stop, lest you both be tired.\\nIn my next paper I shall begin again, and teach\\nyou (4) to talk to the person you are talking with,\\nand not simper to her or him, while really you are\\nlooking all round the room, and thinking of ten\\nother persons; (5) never in any other way to\\nunderrate the person you talk with, but to talk\\nyour best, whatever that may be and (6) to be\\nbrief, a point which I shall have to illustrate at\\ngreat length.\\nIf you like, you may confide to the Letter-Box\\nyour experiences on these points, as well as on\\nthe three on which we have already been engaged.\\nBut, whether you do or do not, I shall give to you\\nthe result, not only of my experiences, but of at\\nleast 5,872 years of talk Lyell says many more\\nsince Adam gave names to chattering monkeys.", "height": "3660", "width": "2324", "jp2-path": "howtodoittowhich00hale_0053.jp2"}, "52": {"fulltext": "34 How to do It\\nCHAPTER III\\nTALK\\nMAY I presume that all my young friends be-\\ntween this and Seattle have read paper Num-\\nber Two? First class in geography, where is\\nSeattle? Right. Go up. Have you all read,\\nand inwardly considered, the three rules, Tell\\nthe truth; Talk not of yourself; and Con-\\nfess ignorance Have you all practised them,\\nin moonlight sleigh-ride by the Red River of the\\nNorth, in moonlight stroll on the beach by St.\\nAugustine, in evening party at Pottsville,\\nand at the parish sociable in Northfield? Then\\nyou are sure of the benefits which will crown your\\nlives if you obey these three precepts and you\\nwill, with unfaltering step, move quickly over the\\nkettle-de-benders of this broken essay, and from\\nthe thistle, danger, will pluck the three more\\nflowers which I have promised. I am to teach\\nyou, fourth,\\nTO TALK TO THE PERSON WHO IS TALKING TO YOU.\\nThis rule is constantly violated by fools and\\nsnobs. Now you might as well turn your head\\naway when you shoot at a bird, or look over your\\nshoulder when you have opened a new book,\\ninstead of looking at the bird, or looking at the\\nbook, as lapse into any of the habits of a man", "height": "3700", "width": "2348", "jp2-path": "howtodoittowhich00hale_0054.jp2"}, "53": {"fulltext": "Talk 35\\nwho pretends to talk to one person while he is\\nlistening to another, or watching another, or won-\\ndering about another. If you really want to hear\\nwhat Jo Gresham is saying to Alice Faulcon-\\nbridge, when they are standing next to you in the\\ndance, say so to Will Withers, who is trying to\\ntalk with you. You can say pleasantly, Mr.\\nWithers, I want very much to overhear what Mr.\\nGresham is saying, and if you will keep still a\\nminute, I think I can. Then Will Withers will\\nknow what to do. You will not be preoccupied,\\nand perhaps you may be able to hear something\\nyou were not meant to know.\\nAt this you are disgusted. You throw down\\nthe book at once, and say you will not read any\\nmore. You cannot think why this hateful man\\nsupposes that you would do anything so mean.\\nThen why do you let Will Withers suppose so?\\nAll he can tell is what you show him. If you will\\nlisten while he speaks, so as to answer intelligently,\\nand will then speak to him as if there was no other\\npersons in the room, he will know fast enough that\\nyou are talking to him. But if you just say yes,\\nand no, and indeed, and certainly, in that\\nflabby, languid way in which some boys and girls\\nI know pretend to talk sometimes, he will think\\nthat you are engaged in thinking of somebody\\nelse, or something else, unless, indeed, he sup-\\nposes that you are not thinking of anything, and\\nthat you hardly know what thinking is.\\nIt is just as bad, when you are talking to", "height": "3680", "width": "2324", "jp2-path": "howtodoittowhich00hale_0055.jp2"}, "54": {"fulltext": "36 How to do It\\nanother girl, or another girl s mother, if you take\\nto watching her hair, or the way she trimmed her\\nfrock, or anything else about her, instead of\\nwatching what she is saying as if that were really\\nwhat you and she are talking for. I could name\\nto you young women who seem to go into society\\nfor the purpose of studying the milliner s business.\\nIt is a very good business, and a very proper busi-\\nness to study in the right place. I know some\\nvery good girls who would be much improved, and\\nwhose husbands would be a great deal happier, if\\nthey would study it to more purpose than they do.\\nBut do not study it while you are talking. No,\\nnot if the Empress Eugenie herself should be\\ntalking to you. 1 Suppose, when General Dix has\\npresented you and mamma, the Empress should\\nsee you in the crowd afterwards, and should send\\nthat stiff-looking old gentleman in a court dress\\nacross the room, to ask you to come and talk to\\nher, and should say to you, Mademoiselle, est-ce\\nque Ton permet aux jeunes filles Americaines se\\npromener a cheval sans cavalier? Do you look\\nher frankly in the face while she speaks, and when\\nshe stops, do you answer her as you would answer\\nLeslie Goldthwaite if you were coming home from\\nberrying. Don t you count those pearls that the\\nEmpress has tied round her head, nor think how\\nyou can make a necktie like hers out of that old\\nbit of ribbon that you bought in Syracuse. Tell\\nher in as good French or as good English as you\\nl This was written in 1869, and I leave it in memoriam.", "height": "3684", "width": "2360", "jp2-path": "howtodoittowhich00hale_0056.jp2"}, "55": {"fulltext": "Talk 37\\ncan muster, what she asks and if, after you have\\nanswered her lead, she plays again, do you play\\nagain; and if she plays again, do you play\\nagain, till one or other of you takes the trick.\\nBut do you think of nothing else, while the talk\\ngoes on, but the subject she has started, and\\nof her; do not think of yourself, but address your-\\nself to the single business of meeting her inquiry\\nas well as you can. Then, if it becomes proper for\\nyou to ask her a question, you may. But remem-\\nber that conversation is what you are there for,\\nnot the study of millinery, or fashion, or jewelry, or\\npolitics.\\nWhy, I have known men who, while they were\\nsmirking, and smiling, and telling other lies to\\ntheir partners, were keeping the calendar of the\\nwhole room, knew who was dancing with whom,\\nand who was looking at pictures, and that Brown\\nhad sent up to the lady of the house to tell her\\nthat supper was served, and that she was just look-\\ning for her husband that he might offer Mrs.\\nGrant his arm and take her downstairs. But do\\nyou think their partners liked to be treated so? Do\\nyou think their partners were worms, who liked to\\nbe trampled upon? Do you think they were\\npachydermatous coleoptera of the dor tribe, who\\nhad just fallen from red-oak trees, and did not\\nknow that they were trampled upon? You are\\nwholly mistaken. Those partners were of flesh\\nand blood, like you, of the same blood with\\nyou, cousins-german of yours on the Anglo-Saxon", "height": "3644", "width": "2324", "jp2-path": "howtodoittowhich00hale_0057.jp2"}, "56": {"fulltext": "38 How to do It\\nside, and they felt just as badly as you would\\nfeel if anybody talked to you while he was think-\\ning of the other side of the room.\\nAnd I know a man who is, it is true, one of the\\nmost noble and unselfish of men, but who had made\\ntroops of friends long before people had found\\nthat out. Long before he had made his present\\nfame, he had found these troops of friends. When\\nhe was a green, uncouth, unlicked cub of a boy,\\nlike you, Stephen, he had made them. And do\\nyou ask how? He had made them by listening\\nwith all his might. Whoever sailed down on him\\nat an evening party and engaged him though\\nit were the most weary of odd old ladies was\\nsure, while they were together, of her victim. He\\nwould look her right in the eye, would take in her\\nevery shrug and half-whisper, would enter into all\\nher joys and terrors and hopes, would help her by\\nhis sympathy to find out what the trouble was,\\nand, when it was his turn to answer, he would\\nanswer like her own son. Do you wonder that all\\nthe old ladies loved him? And it was no special\\ncourt to old ladies. He talked so to school-boys,\\nand to shy people who had just poked their heads\\nout of their shells, and to all the awkward people,\\nand to all the gay and easy people. And so he\\ncompelled them, by his magnetism, to talk so to\\nhim. That was the way he made his first friends,\\nand that was the way, I think, that he deserved\\nthem.\\nDid you notice how badly I violated this rule", "height": "3700", "width": "2324", "jp2-path": "howtodoittowhich00hale_0058.jp2"}, "57": {"fulltext": "Talk 39\\nwhen Dr. Ollapod talked to me of the Gorges\\nland-grants, at Mrs. Pollexfen s? I got very badly\\npunished, and I deserved what I got, for I had be-\\nhaved very ill. I ought not to have known what\\nEdmeston said, or what Will Hackmatack said. I\\nought to have been listening, and learning about\\nthe Lords sitting in Equity. Only the next day\\nDr. Ollapod left town without calling on me, he\\nwas so much displeased. And when, the next\\nweek, I was lecturing in Naguadavick, and the\\nmayor of the town asked me a very simple ques-\\ntion about the titles in the third range, I knew\\nnothing about it and was disgraced. So much for\\nbeing rude, and not attending to the man who\\nwas talking to me.\\nNow do not tell me that you cannot attend to\\nstupid people, or long-winded people, or vulgar\\npeople. You can attend to anybody, if you will\\nremember who he is. How do you suppose that\\nHorace Felltham attends to these old ladies, and\\nthese shy boys? Why, he remembers that they\\nare all of the blood-royal. To speak very seri-\\nously, he remembers whose children they are,\\nwho is their Father. And that is worth remem-\\nbering. It is not of much consequence, when you\\nthink of that, who made their clothes, or what sort\\nof grammar they speak in. This rule of talk, in-\\ndeed, leads to our next rule, which, as I said of\\nthe others, is as essential in conversation as it is in\\nwar, in business, in criticism, or in any other affairs\\nof men. It is based on the principle of rightly", "height": "3676", "width": "2296", "jp2-path": "howtodoittowhich00hale_0059.jp2"}, "58": {"fulltext": "40 How to do It\\nhonoring all men. For talk, it may be stated\\nthus:\\nNever underrate your Interlocutor.\\nIn the conceit of early life, talking to a man of\\nthrice my age, and of immense experience, I said,\\na little too flippantly, Was it not the King of\\nWiirtemberg whose people declined a constitution\\nwhen he had offered it to them?\\nYes, said my friend, the King told me the\\nstory himself.\\nObserve what a rebuke this would have been to\\nme, had I presumed to tell him the fact which he\\nknew ten times as accurately as I. I was just\\nsaved from sinking into the earth by having\\ncouched my statement in the form of a question.\\nThe truth is, that we are all dealing with angels\\nunawares, and we had best make up our minds to\\nthat, early in our interviews. One of the first of\\npreachers 1 once laid down the law of preaching\\nthus: Preach as if you were preaching to arch-\\nangels. This means, Say the very best thing\\nyou know, and never condescend to your audi-\\nence. And I once heard Mr. William Hunt, who\\nis one of the first artists, say to a class of teachers\\nI shall not try to adapt myself to your various\\nlines of teaching. I will tell you the best things I\\nknow, and you may make the adaptations. If\\nyou will boldly try the experiment of entering,\\nwith anybody you have to talk with, on the thing\\n1 John Weiss.", "height": "3684", "width": "2344", "jp2-path": "howtodoittowhich00hale_0060.jp2"}, "59": {"fulltext": "Talk 41\\nwhich at the moment interests you most, you will\\nfind out that other people s hearts are much like\\nyour heart, other people s experiences much like\\nyours, and even, my dear Justin, that some other\\npeople know as much as you know. In short,\\nnever talk down to people; but talk to them from\\nyour best thought and your best feeling, without\\ntrying for it on the one hand, but without rejecting\\nit on the other.\\nYou will be amazed, every time you try this ex-\\nperiment, to find how often the man or the woman\\nwhom you first happen to speak to is the very\\nperson who can tell you just what you want to\\nknow. My friend Ingham, who is a working min-\\nister in a large town, says that when he comes from\\na house where everything is in a tangle, and all\\nwrong, he knows no way of righting things but by\\ntelling the whole story, without the names, in the\\nnext house he happens to call at in his afternoon\\nwalk. He says that if the Windermeres are all in\\ntears because little Polly lost their grandmother s\\nminiature when she was out picking blueberries,\\nand if he tells of their loss at the Ashteroths where\\nhe calls next, it will be sure that the daughter of\\nthe gardener of the Ashteroths will have found the\\npicture of the Windermeres. Remember what I\\nhave taught you, that conversation is the provi-\\ndential arrangement for the relief of ignorance.\\nOnly, as in all medicine, the patient must admit\\nthat he is ill, or he can never be cured. It is only\\nin Patronage, which I am so sorry you boys", "height": "3680", "width": "2324", "jp2-path": "howtodoittowhich00hale_0061.jp2"}, "60": {"fulltext": "42 How to do It\\nand girls will not read, and in other poorer\\nnovels, that the leech cures, at a distance, patients\\nwho say they need no physician. Find out your\\nignorance, first; admit it frankly, second be ready\\nto recognize with true honor the next man you\\nmeet, third and then, presto although it were\\nneeded that the floor of the parlor should open,\\nand a little black-bearded Merlin be shot up like\\nJack in a box, as you saw in Humpty-Dumpty,\\nthe right person, who knows the right thing, will\\nappear, and your ignorance will be solved.\\nWhat happened to me last week when I was try-\\ning to find the history of Yankee Doodle? Did\\nit come to me without my asking? Not a bit of\\nit. Nothing that was true came without my ask-\\ning. Without my asking, there came that stuff\\nyou saw in the newspapers, which said Yankee\\nDoodle was a Spanish air. That was not true.\\nThis was the way I found out what was true. I\\nconfessed my ignorance; and, as Lewis at Bel-\\nlombre said of that ill-mannered Power, I had a\\ngreat deal to confess. What I knew was, that in\\nAmerican Anecdotes an anonymous writer\\nsaid a friend of his had seen the air among some\\nRoundhead songs in the collection of a friend of\\nhis at Cheltenham, and that this air was the basis\\nof Yankee Doodle. What was more, there was\\nthe old air printed. But then that story was good\\nfor nothing till you could prove it. A Methodist\\nminister came to Jeremiah Mason, and said, I\\nhave seen an angel from heaven who told me that", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0062.jp2"}, "61": {"fulltext": "Talk 43\\nyour client was innocent. Yes, said Mr. Mason,\\nand did he tell you how to prove it? Unfortu-\\nnately, in the dear old American Anecdotes,\\nthere was not the name of any person, from one\\ncover to the other, who would be responsible for\\none syllable of its charming stories. So there I\\nwas And I went through library after library\\nlooking for that Roundhead song, and I could\\nnot find it. But when the time came that it was\\nnecessary I should know, I confessed ignorance.\\nWell, after that, the first man I spoke to said,\\nNo, I don t know anything about it. It is not in\\nmy line. But our old friend Watson knew some-\\nthing about it, or said he did. Who is Watson?\\nsaid I. Oh, he s dead ten years ago. But\\nthere s a letter by him in the 4 Historical Proceed-\\nings, which tells what he knew. So, indeed, there\\nwas a letter by Watson. Oddly enough, it left out\\nall that was of direct importance but it left in this\\nstatement, that he, an authentic person, wrote the\\ndear old American Anecdote story. That was\\nsomething. So then I gratefully confessed igno-\\nrance again, and again, and again. And I have\\nmany friends, so that there were many brave men,\\nand many fair women, who were extending the\\nvarious tentacula of their feeling processes into the\\ndifferent realms of the known and the unknown, to\\nfind that lost scrap of a Roundhead song for me.\\nAnd so, at last, it was a girl as old, say, as the\\nyoungest who will struggle as far as this page in\\nthe Cleveland High School who said, Why,", "height": "3684", "width": "2288", "jp2-path": "howtodoittowhich00hale_0063.jp2"}, "62": {"fulltext": "44 How to do It\\nthere is something about it in that funny English\\nbook, Gleanings for the Curious/ I found in the\\nBoston Library. And sure enough, in an article\\nperfectly worthless in itself, there were the two\\nwords which named the printed collection of music\\nwhich the other people had forgotten to name.\\nThese three books were each useless alone; but,\\nwhen brought together, they established a fact\\nIt took three people in talk to bring the three\\nbooks together. And if I had been such a fool\\nthat I could not confess ignorance, or such another\\nfool as to have distrusted the people I met with,\\nI should never have had the pleasure of my\\ndiscovery.\\nNow I must not go into any more such stories\\nas this, because you will say I am violating the\\nsixth great rule of talk, which is\\nBe Short.\\nAnd, besides, you must know that they say\\n(whoever they may be) that young folks like you\\nskip such explanations, and hurry on to the stories.\\nI do not believe a word of that, but I obey.\\nI know one saint. We will call her Agatha. I\\nused to think she could be painted for Mary\\nMother, her face is so passionless and pure and\\ngood. I used to want to make her wrap a blue\\ncloth round her head, as if she were in a picture I\\nhave a print of, and then, if we could only find\\nthe painter who was as pure and good as she, she\\nshould be painted as Mary Mother. Well, this", "height": "3684", "width": "2360", "jp2-path": "howtodoittowhich00hale_0064.jp2"}, "63": {"fulltext": "Talk 45\\nsweet saint has done lovely things in life, and\\nwill do more, till she dies. And the people she\\ndeals with do many more than she. For her truth\\nand gentleness and loveliness pass into them, and\\ninspire them, and then, with the light and life\\nthey gain from her, they can do what, with her\\nlight and life, she cannot do. For she herself, like\\nall of us, has her limitations. And I suppose the\\none reason why, with such serenity and energy\\nand long-suffering and unselfishness as hers, she\\ndoes not succeed better in her own person is that\\nshe does not know how to be short. We cannot\\nall be or do all things. First boy in Latin, you\\nmay translate that sentence back into Latin, and\\nsee how much better it sounds there than in Eng-\\nlish. Then send your version to the Letter-Box.\\nFor instance, it may be Agatha s duty to come\\nand tell me that what shall we have it? say\\nthat dinner is ready. Now really the best way\\nbut one to say that is, Dinner is ready, sir. The\\nbest way is, Dinner, sir; for this age, observe,\\nloves to omit the verb. Let it. But really if St.\\nAgatha, of whom I speak, the second of that\\nname, and of the Protestant, not the Roman Can-\\non, had this to say, she would say: I am so\\nglad to see you I do not want to take your time,\\nI am sure, you have so many things to do, and\\nyou are so good to everybody, but I knew you\\nwould let me tell you this. I was coming up-\\nstairs, and I saw your cook, Florence, you know.\\nI always knew her she used to live at Mrs. Cra-", "height": "3684", "width": "2272", "jp2-path": "howtodoittowhich00hale_0065.jp2"}, "64": {"fulltext": "46 How to do It\\ndock s before she started on her journey and her\\nsister lived with that friend of mine that I visited\\nthe summer Willie was so sick with the mumps,\\nand she was so kind to him. She was a beautiful\\nwoman her husband would be away all the day,\\nand when he came home, she would have a piece\\nof mince-pie for him, and his slippers warmed and\\nin front of the fire for him and, when he was in\\nCayenne, he died, and they brought his body home\\nin a ship Frederic Marsters was the captain of. It\\nwas there that I met Florence s sister not so\\npretty as Florence, but I think a nice girl. She is\\nmarried now and lives at Ashland, and has two\\nnice children, a boy and a girl. They are all com-\\ning to see us at Thanksgiving. I was so glad to see\\nthat Florence was with you, and I did not know it\\nwhen I came in, and when I met her in the entry\\nI was very much surprised, and she saw I was\\ncoming in here, and she said, Please, will you tell\\nhim that dinner is ready?\\nNow it is not simply, you see, that, while an\\nannouncement of that nature goes on, the mutton\\ngrows cold, your wife grows tired, the children\\ngrow cross, and that the subjugation of the world\\nin general is set back, so far as you are all con-\\ncerned, a perceptible space of time on The Great\\nDial. But the tale itself has a wearing and weary-\\ning perplexity about it. At the end you doubt if\\nit is your dinner that is ready, or Fred Marster s,\\nor Florence s, or nobody s. Whether there is any\\nreal dinner, you doubt. For want of a vigorous", "height": "3708", "width": "2324", "jp2-path": "howtodoittowhich00hale_0066.jp2"}, "65": {"fulltext": "Talk 47\\nnominative case, firmly governing the verb, whether\\nthat verb is seen or not, or because this firm nomi-\\nnative is masked and disguised behind clouds of\\ndrapery and other rubbish, the best of stories, thus\\ntold, loses all life, interest, and power.\\nLeave out, then, resolutely. First, omit Speak-\\ning of hides, or That reminds me of, or What\\nyou say suggests, or You make me think of,\\nor any such introductions. Of course you remem-\\nber what you are saying. You could not say it if\\nyou did not remember it. It is to be hoped, too,\\nthat you are thinking of what you are saying. If\\nyou are not, you will not help the matter by say-\\ning you are, no matter if the conversation do have\\nfirm and sharp edges. Conversation is not an\\nessay. It has a right to many large letters, and\\nmany new paragraphs. That is what makes it so\\nmuch more interesting than long, close paragraphs\\nlike this, which the printers hate as much as I do,\\nand which they call solid matter y as if to indicate\\nthat, in proportion, such paragraphs are apt to lack\\nthe light, ethereal spirit of all life.\\nSecond, in conversation, you need not give\\nauthorities, if it be only clear that you are not pre-\\ntending originality. Do not say, as dear Pember-\\nton used to, I have a book at home, which I\\nbought at the sale of Byles s books, in which there\\nis an account of Parry s first voyage, and an expla-\\nnation of the red snow, which shows that the red\\nsnow is, c, c, c. Instead of this say, Red\\nsnow is, c, c, c. Nobody will think you are", "height": "3680", "width": "2284", "jp2-path": "howtodoittowhich00hale_0067.jp2"}, "66": {"fulltext": "48 How to do It\\nproducing this as a discovery of your own. When\\nthe authority is asked for, there will be a fit time\\nfor you to tell.\\nThird, never explain, unless for extreme neces-\\nsity, who people are. Let them come in as they\\ndo at the play, when you have no play-bill. If\\nwhat you say is otherwise intelligible, the hearers\\nwill find out, if it is necessary y as perhaps it may\\nnot be. Go back, if you please, to my account of\\nAgatha, and see how much sooner we should all\\nhave come to dinner if she had not tried to explain\\nabout all these people. The truth is, you cannot\\nexplain about them. You are led in farther and\\nfarther. Frank wants to say, George went to\\nthe Stereopticon yesterday. Instead of that he\\nsays, A fellow at our school named George, a\\nbrother of Tom Tileston who goes to the Dwight,\\nand is in Miss Somerby s room, not the Miss\\nSomerby that has the class in the Sunday-school,\\nshe s at the Brimmer School, but her sister,\\nand already poor Frank is far from George, and\\nfar from the Stereopticon, and, as I observe, is\\nwandering farther and farther. He began with\\nGeorge, but, George having suggested Tom and\\nMiss Somerby, by the same law of thought each\\nof them would have suggested two others. Poor\\nFrank, who was quite master of his one theme,\\nGeorge, finds unawares that he is dealing with\\ntwo, gets flurried, but plunges on, only to find, in\\nhis remembering, that these two have doubled into\\nfour, and then, conscious that in an instant they", "height": "3684", "width": "2388", "jp2-path": "howtodoittowhich00hale_0068.jp2"}, "67": {"fulltext": "Talk 49\\nwill be eight, and, which is worse, eight themes or\\nsubjects on which he is not prepared to speak at\\nall, probably wishes he had never begun. It is\\ncertain that every one else wishes it, whether he\\ndoes or not. You need not explain. People of\\nsense understand something.\\nDo you remember the illustration of repartee in\\nMiss Edgeworth? It is this:\\nMr. Pope, who was crooked and cross, was talk-\\ning with a young officer. The officer said he\\nthought that in a certain sentence an interroga-\\ntion-mark was needed.\\nDo you know what an interrogation mark is?\\nsnarled out the crooked, cross little man.\\nIt is a crooked little thing that asks questions,\\nsaid the young man.\\nAnd he shut up Mr. Pope for that day.\\nBut you can see that he would not have shut\\nup Mr. Pope at all if he had had to introduce his\\nanswer and explain it from point to point. If he\\nhad said, Do you really suppose I do not\\nknow? Why, really, as long ago as when I was\\nat the Charter House School, old William Watrous,\\nwho was master there then, he had been at the\\nschool himself, when he and Ezekiel Cheever were\\nboys, told me that a point of interrogation was\\na little crooked thing that asks questions.\\nThe repartee would have lost a good deal of its\\nforce, if this unknown young officer had not\\nlearned (i) not to introduce his remarks (2) not to\\ngive authorities and (3) not to explain who people", "height": "3672", "width": "2272", "jp2-path": "howtodoittowhich00hale_0069.jp2"}, "68": {"fulltext": "So How to do It\\nare. These are, perhaps, enough instances in de-\\ntail, though they do not in the least describe all the\\ndangers that surround you. Speaking more gen-\\nerally, avoid parentheses as you would poison and\\nmore generally yet, as I said at first, Be SHORT.\\nThese six rules must suffice for the present.\\nObserve, I am only speaking of methods. I take\\nit for granted that you are not spiteful, hateful, or\\nwicked otherwise. I do not tell you, therefore,\\nnever to talk scandal, because I hope you do not\\nneed to learn that. I do not tell you never to be\\nsly, or mean, in talk. If you need to be told that,\\nyou are beyond such training as we can give here.\\nStudy well, and practise daily these six rules, and\\nthen you will be prepared for our next instruc-\\ntions, which require attention to these rules, as\\nall Life does, when we shall consider\\nHow TO WRITE.\\nCHAPTER IV\\nHOW TO WRITE\\nIt is supposed that you have learned your letters,\\nand how to make them. It is supposed that you\\nhave written the school copies, from\\nJZ ana iJ ma cMA aim a/ J iJ.\\ndown to\\nAame* ana Acaiact ate me Aetf c/ Acicad i.", "height": "3704", "width": "2324", "jp2-path": "howtodoittowhich00hale_0070.jp2"}, "69": {"fulltext": "How to Write 51\\nIt is supposed that you can mind your p s and\\nq s, and, as Harriet Byron said of Charles Grandi-\\nson, in the romance which your great-grand-\\nmother knew by heart, that you can spell well.\\nObserve the advance of the times, dear Stephen.\\nThat a gentleman should spell well was the only\\nliterary requisition which the accomplished lady\\nof his love made upon him a hundred years ago. 1\\nAnd you, if you go to Mrs. Vandermeyer s party\\nto-night, will be asked by the fair Marcia what is\\nyour opinion as to the origin of the myth of\\nCeres\\nThese things are supposed. It is also supposed\\nthat you have, at heart and in practice, the essen-\\ntial rules which have been unfolded in Chapters II.\\nand III. As has been already said, these are as\\nnecessary in one duty of life as in another, in\\nwriting a President s message as in finding your\\nway by a spotted trail from Albany to Tamworth.\\nThese things being supposed, we will now con-\\nsider the special needs for writing, as a gentleman\\nwrites, or a lady, in the English language, which\\nis, fortunately for us, the best language of them\\nall.\\nI will tell you, first, the first lesson I learned\\nabout it for it was the best, and was central. My\\nfirst undertaking of importance in this line was\\nmade when I was seven years old. There was a\\nnew theatre, and a prize of a hundred dollars was\\noffered for an ode to be recited at the opening,\\n1 It was a hundred then. We have changed all that. 1899.", "height": "3684", "width": "2272", "jp2-path": "howtodoittowhich00hale_0071.jp2"}, "70": {"fulltext": "52 How to do It\\nor perhaps it was only at the opening of the\\nseason. Our school was hard by the theatre, and\\nas we boys were generally short of spending-\\nmoney, we conceived the idea of competing for\\nthis prize. You can see that a hundred dollars\\nwould have gone a good way in barley-candy and\\nblood-alleys, which last are things unknown,\\nperhaps to Young America to-day. So we reso-\\nlutely addressed ourselves to writing for the ode.\\nI was soon snagged, and found the difficulties\\ngreater than I had thought. I consulted one who\\nhas through life been Nestor and Mentor to me,\\n(Second class in Greek, Wilkins, who was Nes-\\ntor? Right; go up. Third class in French,\\nMiss Clara, who was Mentor? Right; sit down),\\nand he replied by this remark, which I beg you\\nto ponder inwardly, and always act upon\\nEdward, said he, whenever I am going to\\nwrite anything, I rind it best to think first what I\\nam going to say.\\nIn the instruction thus conveyed is a lesson\\nwhich nine writers out of ten have never learned.\\nEven the people who write leading articles for the\\nnewspapers do not, half the time, know what they\\nare going to say when they begin. And I have\\nheard many a sermon which was evidently written\\nby a man who, when he began, only knew what\\nhis first head was to be. The sermon was a\\nsort of riddle to himself when he started, and he\\nwas curious as to how it would come out. I re-\\nmember a very worthy gentleman who sometimes", "height": "3684", "width": "2364", "jp2-path": "howtodoittowhich00hale_0072.jp2"}, "71": {"fulltext": "How to Write 53\\nspoke to the Sunday-school when I was a boy.\\nHe would begin without the slightest idea of what\\nhe was going to say, but he was sure that the end\\nof the first sentence would help him to the second.\\nThis is an example\\nMy dear young friends, I do not know that I\\nhave anything to say to you, but I am very much\\nobliged to your teachers for asking me to address\\nyou this beautiful morning. The morning is so\\nbeautiful, after the refreshment of the night, that as\\nI walked to church, and looked around and breathed\\nthe fresh air, I felt more than ever what a privilege\\nit is to live in so wonderful a world. For the\\nworld, dear children, has been all contrived and set\\nin order for us by a Power so much higher than\\nour own, that we might enjoy our own lives, and\\nlive for the happiness and good of our brothers\\nand our sisters. Our brothers and our sisters\\nthey are indeed, though some of them are in dis-\\ntant lands, and beneath other skies, and parted\\nfrom us by the broad oceans. These oceans,\\nindeed, do not so much divide the world as they\\nunite it. They make it one. The winds which\\nblow over them, and the currents which move\\ntheir waters, all are ruled by a higher law, that\\nthey may contribute to commerce and to the good\\nof man. And man, my dear children, c, c, c.\\nYou see there is no end to it. It is a sort of\\ncapping verses with yourself, where you take up\\nthe last word, or the last idea of one sentence, and\\nbegin the next with it, quite indifferent where you", "height": "3672", "width": "2284", "jp2-path": "howtodoittowhich00hale_0073.jp2"}, "72": {"fulltext": "54 How to do It\\ncome out, if you only occupy the time that is\\nappointed. It is very easy for you, but, my dear\\nfriends, it is very hard for those who read and who\\nlisten\\nThe vice goes so far, indeed, that you may di-\\nvide literature into two great classes of books.\\nThe smaller class of the two consists of the books\\nwritten by people who had something to say. They\\nhad in life learned something, or seen something,\\nor done something, which they really wanted\\nand needed to tell to other people. They told\\nit. And their writings make, perhaps, a twen-\\ntieth part of the printed literature of the world.\\nIt is the part which contains all that is worth\\nreading. The other nineteen twentieths make\\nup the other class. The people have written just\\nas you wrote at school when Miss Winstanley told\\nyou to bring in your compositions on Duty Per-\\nformed. You had very little to say about Duty\\nPerformed. But Miss Winstanley expected three\\npages. And she got them, such as they were.\\nOur first rule is, then,\\nKnow what you want to say.\\nThe second rule is,\\nSay it.\\nThat is, do not begin by saying something else,\\nwhich you think will lead up to what you want to\\nsay. I remember, when they tried to teach me to\\nsing, they told me to think of eight and sing\\nseven. That may be a very good rule for singing,", "height": "3684", "width": "2392", "jp2-path": "howtodoittowhich00hale_0074.jp2"}, "73": {"fulltext": "How to Write 55\\nbut it is not a good rule for talking, or writing, or\\nany of the other things that I have to do. I advise\\nyou to say the thing you want to say. When I\\nbegan to preach, another of my Nestors said to\\nme, Edward, I give you one piece of advice.\\nWhen you have written your sermon, leave off the\\nintroduction and leave off the conclusion. The\\nintroduction seems to me always written to show\\nthat the minister can preach two sermons on one\\ntext. Leave that off, then, and it will do for an-\\nother Sunday. The conclusion is written to apply\\nto the congregation the doctrine of the sermon.\\nBut, if your hearers are such fools that they can-\\nnot apply the doctrine to themselves, nothing you\\ncan say will help them. In this advice was much\\nwisdom. It consists, you see, in advising to begin\\nat the beginning, and to stop when you have done.\\nThirdly, and always,\\nUse your own Language.\\nI mean the language you are accustomed to use in\\ndaily life. David did much better with his sling\\nthan he would have done with Saul s sword and\\nspear. And Hatty Fielding told me, only last week,\\nthat she was very sorry she wore her cousin s\\npretty brooch to an evening dance, though Fanny\\nhad really forced it on her. Hatty said, like a\\nsensible girl as she is, that it made her nervous all\\nthe time. She felt as if she were sailing under\\nfalse colors. If your every-day language is not fit\\nfor a letter or for print, it is not fit for talk. And", "height": "3660", "width": "2280", "jp2-path": "howtodoittowhich00hale_0075.jp2"}, "74": {"fulltext": "56 How to do It\\nif, by any series of joking or fun, at school or at\\nhome, you have got into the habit of using slang\\nin talk, which is not fit for print, why, the sooner\\nyou get out of it the better. Remember that the\\nvery highest compliment paid to anything printed\\nis paid when a person, hearing it read aloud, thinks\\nit is the remark of the reader made in conversation.\\nBoth writer and reader then receive the highest\\npossible praise.\\nIt is sad enough to see how often this rule is\\nviolated. There are fashions of writing. Mr.\\nDickens, in his wonderful use of exaggerated lan-\\nguage, introduced one. And now you can hardly\\nread the court report in a village paper but you\\nfind that the ill-bred boy who makes up what he calls\\nits locals thinks it is funny to write in such a\\nstyle as this\\nAn unfortunate individual who answered to the\\nsomewhat well-worn sobriquet of Jones, and ap-\\npeared to have been trying some experiments as\\nto the comparative density of his own skull and\\nthe materials of the sidewalk, made an involuntary\\nappearance before Mr. Justice Smith.\\nNow the little fool who writes this does not\\nthink of imitating Dickens. He is only imitating\\nanother fool, who was imitating another, who was\\nimitating another, who, through a score of such\\nimitations, got the idea of this burlesque exaggera-\\ntion from some of Mr. Dickens s earlier writings\\nof thirty years ago. It was very funny when Mr.\\nDickens originated it. And almost always, when", "height": "3680", "width": "2380", "jp2-path": "howtodoittowhich00hale_0076.jp2"}, "75": {"fulltext": "How to Write 57\\nhe used it, it was very funny. But it is not in the\\nleast funny when these other people use it, to\\nwhom it is not natural, and to whom it does not\\ncome easily. Just as this boy says sobriquet,\\nwithout knowing at all what the word means,\\nmerely because he has read it in another news-\\npaper, everybody, in this vein, gets entrapped\\ninto using words with the wrong senses, in the\\nwrong places, and making himself ridiculous.\\nNow it happens, by good luck, that I have, on\\nthe table here, a pretty file of eleven compositions,\\nwhich Miss Winstanley has sent me, which the\\ngirls in her first class wrote, on the subject I have\\nalready named. The whole subject, as she gave it\\nout was, Duty performed is a Rainbow in the\\nSoul. I think, myself, that the subject was a bad\\none, and that Miss Winstanley would have done\\nbetter had she given them a choice from two\\nfamiliar subjects, of which they had lately seen\\nsomething or read something. When young people\\nhave to do a thing, it always helps them to give\\nthem a choice between two ways of doing it.\\nHowever, Miss Winstanley gave them this subject.\\nIt made a good deal of growling in the school, but,\\nwhen the time came, of course the girls buckled\\ndown to the work, and, as I said before, the three\\npages wrote themselves, or were written somehow\\nor other.\\nNow I am not going to inflict on you all these\\neleven compositions. But there are three of them\\nwhich, as it happens, illustrate quite distinctly the", "height": "3684", "width": "2264", "jp2-path": "howtodoittowhich00hale_0077.jp2"}, "76": {"fulltext": "58 How to do It\\nthree errors against which I have been warning\\nyou. I will copy a little scrap from each of them.\\nFirst, here is Pauline s. She wrote without any\\nidea, when she began, of what she was going to say.\\nDuty performed is a Rainbow in the Soul.\\nA great many people ask the question, What is\\nduty? and there has been a great deal written upon\\nthe subject, and many opinions have been expressed in a\\nvariety of ways. People have different ideas upon it, and\\nsome of them think one thing and some another. And\\nsome have very strong views, and very decided about\\nit. But these are not always to be the most admired, for\\noften those who are so loud about a thing are not the\\nones who know the most upon a subject. Yet it is all\\nvery important, and many things should be done and,\\nwhen they are done, we are all embowered in ecstasy.\\nThat is enough of poor Pauline s. And, to tell\\nthe truth, she was as much ashamed when she\\nhad come out to this ecstasy, in first writing\\nwhat she called the plaguy thing, as she is now\\nshe reads it from the print. But she began that\\nsentence, just as she began the whole, with no\\nidea how it was to end. Then she got aground.\\nShe had said, it is all very important; and\\nshe did not know that it was better to stop there,\\nif she had nothing else to say, so, after waiting a\\ngood while, knowing that they must all go to bed\\nat nine, she added, and many things should be\\ndone. Even then, she did not see that the best\\nthing she could do was to put a full stop to the", "height": "3684", "width": "2364", "jp2-path": "howtodoittowhich00hale_0078.jp2"}, "77": {"fulltext": "How to Write 59\\nsentence. She watched the other girls, who were\\ngoing well down their second pages, while she had\\nnot turned the leaf, and so, in real agony, she\\nadded this absurd when they are done, we are\\nall embowered in ecstasy. The next morning\\nthey had to copy the compositions. She knew\\nwhat stuff this was, just as well as you and I\\ndo, but it took up twenty good lines, and she\\ncould not afford, she thought, to leave it out.\\nIndeed, I am sorry to say, none of her com-\\nposition was any better. She did not know\\nwhat she wanted to say, when she had done, any\\nbetter than when she began.\\nPauline is the same Pauline who wanted to\\ndraw in monochromatic drawing.\\nHere is the beginning of Sybil s. She is the\\ngirl who refused the sponge-cake when Dr. Throop\\noffered it to her. She had an idea that an intro-\\nduction helped along, and this is her introduc-\\ntion.\\nDuty performed is a Rainbow in the Soul.\\n1 went out at sunset to consider this subject, and\\nbeheld how the departing orb was scattering his beams\\nover the mountains. Every blade of grass was gather-\\ning in some rays of beauty, every tree was glittering in\\nthe majesty of parting day.\\nI said, What is life? What is duty? I saw the\\nworld folding itself up to rest. The little flowers, the\\ntired sheep, were turning to their fold. So the sun went\\ndown. He had done his duty, along with the rest.", "height": "3684", "width": "2264", "jp2-path": "howtodoittowhich00hale_0079.jp2"}, "78": {"fulltext": "60 How to do It\\nAnd so we got round to Duty performed,\\nand, the introduction well over, like the tuning\\nof an orchestra, the business of the piece began.\\nThat little slip about the flowers going into their\\nfolds was one which Sybil afterwards defended.\\nShe said it meant that they folded themselves up.\\nBut it was an oversight when she wrote it; she\\nforgot the flowers, and was thinking of the\\nsheep.\\nNow I think you will all agree with me that\\nthe whole composition would have been better\\nwithout this introduction.\\nSarah Clavers had a genuine idea, which she\\nhad explained to the other girls much in this way\\nI know what Miss Winstanley means. She\\nmeans this. When you have had a real hard\\ntime to do what you know you ought to do, when\\nyou have made a good deal of fuss about it,\\nas we all did the day we had to go over to Mr.\\nIngham s and beg pardon for disturbing the Sun-\\nday-school, you are so glad it is done that\\neverything seems nice and quiet and peaceful,\\njust as, when a thunder-storm is really over, only\\njust a few drops falling, there comes a nice still\\nminute or two with a rainbow across the sky.\\nThat s what Miss Winstanley means, and that s\\nwhat I am going to say.\\nNow really, if Sarah had said that, without\\nmaking the sentence breathlessly long, it would\\nhave been a very decent composition for such\\na subject. But when poor Sarah got her paper", "height": "3712", "width": "2372", "jp2-path": "howtodoittowhich00hale_0080.jp2"}, "79": {"fulltext": "How to Write 61\\nbefore her, she made two mistakes. First, she\\nthought her school-girl talk was not good enough\\nto be written down. And, second, she knew that\\nlong words took up more room than short; so,\\nto fill up her three pages, she translated her little\\nwords into the largest she could think of. It was\\njust as Dr. Schweigenthal, when he wanted to\\nsay, Jesus was going to Jerusalem, said, The\\nFounder of our religion was proceeding to the\\nmetropolis of his country. That took three\\ntimes as much room and time, you see. So Sarah\\ntranslated her English into the language of the\\nTalkee-talkees thus:\\nDuty performed is a Rainbow in the Soul.\\nIt is frequently observed that the complete dis-\\ncharge of the obligations pressing upon us as moral\\nagents is attended with conflict and difficulty. Fre-\\nquently, therefore, we address ourselves to the discharge\\nof these obligations with some measure of resistance,\\nperhaps with obstinacy, and I may add, indeed, with\\nunwillingness. I wish I could persuade myself that our\\nteacher had forgotten (Sarah looked on this as a mas-\\nterpiece, a good line of print, which says, as you see,\\nreally nothing) the afternoon which was so mortifying\\nto all who were concerned, when her appeal to our bet-\\nter selves, and to our educated consciousness of what\\nwas due to a clergyman, and to the institutions of re-\\nligion, made it necessary for several of the young ladies\\nto cross to the village (Sarah wished she could have\\nsaid metropolis) and obtain an interview with the\\nRev. Mr. Ingham.", "height": "3684", "width": "2280", "jp2-path": "howtodoittowhich00hale_0081.jp2"}, "80": {"fulltext": "62 How to do It\\nAnd so the composition goes on. Four full\\npages there are; but you see how they were\\ngained, by a vicious style, wholly false to a\\nfrank-spoken girl like Sarah. She expanded\\ninto what fills sixteen lines here what, as she\\nexpressed it in conversation, fills only seven.\\nI hope you all see how one of these faults\\nbrings on another. Such is the way with all\\nfaults they hunt in couples, or often, indeed, in\\nlarger company. The moment you leave the simple\\nwish to say upon paper the thing you have thought,\\nyou are given over to all these temptations to\\nwrite things which, if any one else wrote them,\\nyou would say were absurd, as you say these\\nschool-girls compositions are. Here is a good\\nrule of the real Nestor of our time. 1 He is a\\ngreat preacher and one day he was speaking of\\nthe advantage of sometimes preaching an old\\nsermon a second time. You can change the\\narrangement, he said. You can fill in any\\npoint in the argument, where you see it is not as\\nstrong as you proposed. You can add an illus-\\ntration, if your statement is difficult to understand.\\nAbove all, you can\\nLeave out all the Fine Passages.\\nI put that in small capitals, for one of our rules.\\nFor, in nineteen cases out of twenty, the Fine\\nPassage that you are so pleased with, when you\\nfirst write it, is better out of sight than in. Re-\\n1 Dr. James Walker.", "height": "3700", "width": "2376", "jp2-path": "howtodoittowhich00hale_0082.jp2"}, "81": {"fulltext": "How to Write 63\\nmember Whately s great maxim, Nobody knows\\nwhat good things you leave out.\\nIndeed, to the older of the young friends who\\nfavor me by reading these pages I can give no\\nbetter advice, by the way, than that they read\\nWhately s Rhetoric. Read ten pages a day,\\nthen turn back, and read them carefully again,\\nbefore you put the book by. You will find it a\\nvery pleasant book, and it will give you a great\\nmany hints for clear and simple expression, which\\nyou are not so likely to find in any other way I\\nknow.\\nMost of you know the difference between Saxon\\nwords and Latin words in the English language.\\nYou know there were once two languages in Eng-\\nland, the Norman French, which William the\\nConqueror and his men brought in, and the Saxon\\nof the people who were conquered at that time.\\nThe Norman French was largely composed of\\nwords of Latin origin. The English language\\nhas been made up of the slow mixture of these\\ntwo; but the real stock, out of which this deli-\\ncious soup is made, is the Saxon, the Norman\\nFrench should only add the flavor. In some writ-\\ning, it is often necessary to use the words of Latin\\norigin. Thus, in most scientific writing, the Latin\\nwords more nicely express the details of the mean-\\ning needed. But, to use the Latin word where\\nyou have a good Saxon one is still what it was in\\nthe times of Wamba and of Cedric, it is to pre-\\ntend you are one of the conquering nobility, when,", "height": "3684", "width": "2284", "jp2-path": "howtodoittowhich00hale_0083.jp2"}, "82": {"fulltext": "64 How to do It\\nin fact, you are one of the free people, who speak,\\nand should be proud to speak, not the French,\\nbut the English tongue. To those of you who\\nhave even a slight knowledge of French or Latin\\nit will be very good fun, and a very good exercise,\\nto translate, in some thoroughly bad author, his\\nLatin words into English.\\nTo younger writers, or to those who know only\\nEnglish, this may seem too hard a task. It will\\nbe doing much the same thing, if they will try\\ntranslating from long words into short ones.\\nHere is a piece of weak English. It is not bad\\nin other regards, but simply weak.\\nEntertaining unlimited confidence in your in-\\ntelligent and patriotic devotion to the public in-\\nterest, and being conscious of no motives on my\\npart which are not inseparable from the honor\\nand advancement of my country, I hope it may\\nbe my privilege to deserve and secure, not only\\nyour cordial co-operation in great public meas-\\nures, but also those relations of mutual confidence\\nand regard which it is always so desirable to cul-\\ntivate between members of co-ordinate branches\\nof the government. 1\\nTake that for an exercise in translating into\\nshorter words. Strike out the unnecessary words,\\nand see if it does not come out stronger. The\\nsame passage will serve also as an exercise as to\\nthe use of Latin and Saxon words. Dr. Johnson\\n1 From Mr. Franklin Pierce s first message to Congress as Presi-\\ndent of the United States.", "height": "3684", "width": "2396", "jp2-path": "howtodoittowhich00hale_0084.jp2"}, "83": {"fulltext": "How to Write 65\\nis generally quoted as the English author who\\nuses most Latin words. He uses, I think, ten in\\na hundred. But our Congressmen far exceed him.\\nThis sentence uses Latin words at the rate of\\nthirty-five in a hundred. Try a good many ex-\\nperiments in translating from long to short, and\\nyou will be sure that, when you have a fair choice\\nbetween two words,\\nA Short Word is better than a long one.\\nFor instance, I think this sentence would have\\nbeen better if it had been couched in thirty-six\\nwords instead of eighty-one. I think we should\\nhave lost nothing of the author s meaning if he\\nhad said I have full trust in you. I am sure\\nthat I seek only the honor and advance of the\\ncountry. I hope, therefore, that I may earn your\\nrespect and regard, while we heartily work to-\\ngether.\\nI am fond of telling the story of the words\\nwhich a distinguished friend of mine 1 used in\\naccepting a hard post of duty. He said\\nI do not think I am fit for this place. But\\nmy friends say I am, and I trust them. I shall\\ntake the place, and, when I am in it, I shall do as\\nwell as I can.\\nIt is a very grand sentence. Observe that it\\nhas not one word which is more than one syllable.\\nAs it happens, also, every word is Saxon, there\\n1 Rev. Dr. Hosmer, when he accepted the presidency of Antioch\\nCollege.\\n5", "height": "3684", "width": "2296", "jp2-path": "howtodoittowhich00hale_0085.jp2"}, "84": {"fulltext": "66 How to do It\\nis not one spurt of Latin. Yet this was a learned\\nman, who, if he chose, could have said the whole\\nin Latin. But he was one American gentleman\\ntalking to another American gentleman, and there-\\nfore he chose to use the tongue to which they\\nboth were born.\\nWe have not space to go into the theory of\\nthese rules, as far as I should like to. But you\\nsee the force which a short word has, if you can\\nuse it, instead of a long one. If you want to say\\nhush, hush is a much better word than\\nthe French taisez-vousT If you want to say\\nhalt, halt is much better than the French\\narretez-vous The French have, in fact, borrowed\\nhalte from us or from the German, for their\\ntactics. For the same reason, you want to prune\\nout the unnecessary words from your sentences,\\nand even the classes of words which seem put in\\nto fill up. If, for instance, you can express your\\nidea without an adjective, your sentence is stronger\\nand more manly. It is better to say a saint\\nthan a saintly man. It is better to say This\\nis the truth than This is the truthful result.\\nOf course an adjective may be absolutely neces-\\nsary. But you may often detect extempore speak-\\ners in piling in adjectives, because they have not\\nyet hit on the right noun. In writing, this is not\\nto be excused. You have all the time there is,\\nwhen you write, and you do better to sink a\\nminute in thinking for one right word, than to\\nput in two in its place because you can do so", "height": "3712", "width": "2324", "jp2-path": "howtodoittowhich00hale_0086.jp2"}, "85": {"fulltext": "How to Write 67\\nwithout loss of time. I hope every school-girl\\nknows, what I am sure every school-boy knows,\\nSheridan s saying, that easy writing is hard\\nreading.\\nIn general, as I said before, other things being\\nequal,\\nThe fewer Words the better,\\nas it seems to me. As it seems to me is the\\nquiet way in which Nestor states things. Would\\nwe were all as careful\\nThere is one adverb or adjective which it is\\nalmost always safe to leave out in America. It\\nis the word very. I learned that from one of\\nthe masters of English style. Strike out your\\nverys, said he to me, when I was young. I\\nwish I had done so oftener than I have.\\nFor myself, I like short sentences. This is,\\nperhaps, because I have read a good deal of\\nmodern French, and I think the French gain in\\nclearness by the shortness of their sentences. But\\nthere are great masters of style, great enough to\\nhandle long sentences well, and these men would\\nnot agree with me. But I will tell you this, that if\\nyou have a sentence which you do not like, the\\nbest experiment to try on it is the experiment\\nMedea tried on the old goat, when she wanted to\\nmake him over\\nCut it to Pieces.\\nWhat shall I take for illustration You will be\\nmore interested in one of these school-girls", "height": "3684", "width": "2296", "jp2-path": "howtodoittowhich00hale_0087.jp2"}, "86": {"fulltext": "68 How to do It\\nthemes than in an old Congress speech I have\\nhere marked for copying. Here is the first draft\\nof Laura Walter s composition, which happens to\\nbe tied up in the same red ribbon with the finished\\nexercises. I will copy a piece of that, and then\\nyou shall see, from the corrected composition,\\nwhat came of it when she cut it to pieces, and\\napplied the other rules which we have been\\nstudying.\\nLAURA S FIRST DRAFT.\\nDuty performed is a Rainbow in the Soul.\\nI cannot conceive, and therefore I cannot attempt\\nadequately to consider, the full probable meaning of the\\nmetaphorical expression with which the present subject\\nconcludes, nor do I suppose it is absolutely necessary\\nthat I should do so, for expressing the various impres-\\nsions which I have formed on the subject, taken as a\\nwhole, which have occurred to me in such careful med-\\nitation as I have been able to give to it, in natural\\nconnection with an affecting little incident, which I will\\nnow, so far as my limited space will permit, proceed,\\nhowever inadequately, to describe.\\nMy dear little brother Frankie as sweet a little\\nfellow as ever plagued his sister s life out, or troubled\\nthe kindest of mothers in her daily duties was one\\nday returning from school, when he met my father hur-\\nrying from his office, and was directed by him to proceed\\nas quickly as was possible to the post-office, and make\\ninquiry there for a letter of a good deal of importance\\nwhich he had reason to expect, or at the least to hope\\nfor, by the New York mail.", "height": "3708", "width": "2372", "jp2-path": "howtodoittowhich00hale_0088.jp2"}, "87": {"fulltext": "How to Write 69\\nLaura had come as far as this early in the week,\\nwhen bedtime came. The next day she read it\\nall, and saw it was sad stuff, and she frankly asked\\nherself why. The answer was, that she had really\\nbeen trying to spin out three pages. Now, said\\nLaura to herself, that is not fair. And she\\nfinished the piece in a very different way, as you\\nshall see. Then she went back over this introduc-\\ntion, and struck out the fine passages. Then she\\nstruck out the long words, and put in short ones.\\nThen she saw she could do better yet, and she\\ncut that long introductory sentence to pieces.\\nThen she saw that none of it was strictly ne-\\ncessary, if she only explained why she gave up\\nthe rainbow part. And, after all these reductions,\\nthe first part of the essay which I have copied was\\ncut down and changed so that it read thus\\nDuty performed is a Rainbow in the Soul.\\nI do not know what is meant by a Rainbow in the\\nSoul.\\nThen Laura went on thus\\nI will try to tell a story of duty performed. My\\nbrother Frank was sent to the post-office for a letter.\\nWhen he came there, the poor child found a big dog at\\nthe door of the office, and was afraid to go in. It was\\njust the dead part of the day in a country village, when\\neven the shops are locked up for an hour, and Frank,\\nwho is very shy, saw no one whom he could call upon.\\nHe tried to make Miss Evarts, the post-office clerk, hear\\nbut she was in the back of the office. Frank was fright-", "height": "3672", "width": "2304", "jp2-path": "howtodoittowhich00hale_0089.jp2"}, "88": {"fulltext": "yo How to do It\\nened, but he meant to do his duty. So he crossed the\\nbridge, walked up to the butcher s shop in the other vil-\\nlage, which he knew was open, spent two pennies\\nfor a bit of meat, and carried it back to tempt his enemy.\\nHe waved it in the air, called the dog, and threw it into\\nthe street. The dog was much more willing to eat the\\nmeat than to eat Frankie. He left his post. Frank went\\nin and tapped on the glass, and Miss Evarts came and\\ngave him the letter. Frank came home in triumph, and\\npapa said it was a finer piece of duty performed than the\\ncelebrated sacrifice of Casabianca s would have been,\\nhad it happened that Casabianca ever made it.\\nThat is the shortest of these compositions.\\nIt is much the best. Miss Winstanley took the\\noccasion to tell the girls that, other things being\\nequal, a short composition is better than a long\\none. A short composition which shows thought\\nand care is much better than a long one which\\nwrites itself.\\nI dislike the word composition, but I use it,\\nbecause it is familiar. I think essay or piece\\nor even theme a better word.\\nWill you go over Laura s story and see where it\\ncould be shortened, and what Latin words could\\nbe changed for better Saxon ones\\nWill you take care, in writing yourself, never to\\nsay commence or presume\\nIn the next chapter we will ask each other\\nHOW TO READ.", "height": "3684", "width": "2380", "jp2-path": "howtodoittowhich00hale_0090.jp2"}, "89": {"fulltext": "How to Read 71\\nCHAPTER V\\nHOW TO READ\\nI. The Choice of Books\\nYOU are not to expect any stories this time.\\nThere will be very few words about Stephen, or\\nSybil, or Sarah. My business now is rather to\\nanswer, as well as I can, such questions as young\\npeople ask who are beginning to have their time\\nat their own command, and can make their own\\nselection of the books they are to read. I have\\nbefore me, as I write, a handful of letters which\\nhave been written to the office of The Young\\nFolks, asking such questions. And all my intel-\\nligent young friends are asking each other such\\nquestions, and so ask them of me every day. I\\nshall answer these questions by laying down some\\ngeneral rules, just as I have done before, but I\\nshall try to put you into the way of choosing your\\nown books, rather than choosing for you a long,\\ndefined list of them.\\nI believe very thoroughly in courses of reading,\\nbecause I believe in having one book lead to an-\\nother. But, after the beginning, these courses for\\ndifferent persons will vary very much from each\\nother. You all go out to a great picnic, and meet\\ntogether in some pleasant place in the woods, and\\nyou put down the baskets there, and leave the", "height": "3664", "width": "2280", "jp2-path": "howtodoittowhich00hale_0091.jp2"}, "90": {"fulltext": "J2 How to do It\\npail with the ice in the shadiest place you can\\nfind, and cover it up with the blanket. Then you all\\nset out in this great forest, which we call Litera-\\nture. But it is only a few of the party who\\nchoose to start hand in hand along a gravel-path\\nthere is, which leads straight to the Burgesses\\nwell, and probably those few enjoy less and gain\\nless from the day s excursion than any of the rest.\\nThe rest break up into different knots, and go\\nsome here and some there, as their occasion and\\ntheir genius call them. Some go after flowers,\\nsome after berries, some after butterflies some\\nknock the rocks to pieces, some get up where\\nthere is a fine view, some sit down and copy\\nthe stumps, some go into water, some make a fire,\\nsome find a camp of Indians and learn how to\\nmake baskets. Then they all come back to the\\npicnic in good spirits and with good appetites,\\neach eager to tell the others what he has seen\\nand heard, each having satisfied his own taste and\\ngenius, and each and all having made vastly more\\nout of the day than if they had all held to the\\ngravel-path and walked in column to the Bur-\\ngesses well and back again.\\nThis, you see, is a long parable for the purpose\\nof making you remember that there are but few\\nbooks which it is necessary for every intelligent\\nboy and girl, man and woman to have read. Of\\nthose few, I had as lief give the list here.\\nFirst is the Bible, of which not only is an intel-\\nligent knowledge necessary for your healthy growth", "height": "3684", "width": "2376", "jp2-path": "howtodoittowhich00hale_0092.jp2"}, "91": {"fulltext": "How to Read 73\\nin religious life, but, which is of less conse-\\nquence, indeed it is as necessary for your toler-\\nable understanding of the literature, or even sci-\\nence, of a world which for eighteen centuries has\\nbeen under the steady influence of the Bible.\\nAround the English version of it, as Mr. Marsh 1\\nshows so well, the English language of the last\\nthree centuries has revolved, as the earth revolves\\naround the sun. He means that, although the\\nlanguage of one time differs from that of another,\\nit is always at about the same distance from the\\nlanguage of King James s Bible.\\nSecond, every one ought to be quite well in-\\nformed as to the history of the country in which\\nhe lives. All of you should know the general\\nhistory of the United States well. You should\\nknow the history of your own State in more detail,\\nand of your own town in the most detail of all.\\nThird, an American needs to have a clear\\nknowledge of the general features of the history\\nof England.\\nNow it does not make so much difference how\\nyou compass this general historical knowledge, if,\\nin its main features, you do compass it. When\\nMr. Lincoln went down to Norfolk to see the rebel\\ncommissioners, Mr. Hunter, on their side, cited, as\\na precedent for the action which he wanted the\\nPresident to pursue, the negotiations between\\nCharles the First and his Parliament. Mr. Lin-\\n1 Marsh s Lectures on the English Language very entertain-\\ning books.", "height": "3684", "width": "2288", "jp2-path": "howtodoittowhich00hale_0093.jp2"}, "92": {"fulltext": "74 How to do It\\ncoin s eyes twinkled, and he said: Upon ques-\\ntions of history I must refer you to Mr. Seward,\\nfor he is posted upon such things, and I do not\\nprofess to be. My only distinct recollection of the\\nmatter is, that Charles lost his head. Now you\\nsee it is of no sort of consequence how Mr. Lin-\\ncoln got his thoroughly sound knowledge of the\\nhistory of England, in which, by the way, he\\nwas entirely at home, and he had a perfect\\nright to pay the compliment he did to Mr. Sew-\\nard. But it was of great importance to him that\\nhe should not be haunted with the fear that the\\nother man did know, really, of some important\\npiece of negotiation of which he was ignorant. It\\nwas important to him to know that, so that he\\nmight be sure that his joke was as it was\\nexactly the fitting answer.\\nFourth, it is necessary that every intelligent\\nAmerican or Englishman should have read care-\\nfully most of Shakespeare s plays. Most people\\nwould have named them before the history, but I\\ndo not. I do not care, however, how early you\\nread them in life, and, as we shall see, they will be\\namong your best guides for the history of England.\\nLastly, it is a disgrace to read even the news-\\npaper without knowing where the places are\\nwhich are spoken of. You need, therefore, the\\nvery best atlas you can provide yourself with.\\nThe atlas you had when you studied geography\\nat school is better than none. But if you can\\ncompass any more precise and full, so much the", "height": "3704", "width": "2324", "jp2-path": "howtodoittowhich00hale_0094.jp2"}, "93": {"fulltext": "How to Read j$\\nbetter. Colton s American Atlas is good. The\\nlarge cheap maps, published two on one roller by-\\nLloyd, are good if you can give but five dollars\\nfor your maps, perhaps this is the best investment.\\nMr. Fay s beautiful atlas costs but three and a\\nhalf dollars. For the other hemisphere, Black s\\nAtlas is good. Rogers s, published in Edinburgh,\\nis very complete in its American maps. Stieler s\\nis cheap and reliable.\\nWhen people talk of the books which no gen-\\ntleman s library should be without, the list may\\nbe boiled down, I think if in any stress we\\nshould be reduced to the bread-and-water diet\\nto such books as will cover these five fundamental\\nnecessities. If you cannot buy the Bible, the\\nagent of the County Bible Society will give you\\none. You can buy the whole of Shakespeare for\\nfifty cents in Dicks s edition. And, within two\\nmiles of the place where you live, there are books\\nenough for all the historical study I have pre-\\nscribed. So, in what I now go on to say, I shall\\ntake it for granted that we have all of us made\\nthus much preparation, or can make it. These are\\nthe central stores of the picnic, which we can fall\\nback upon, after our explorations in our various\\nlines of literature.\\nNow for our several courses of reading. How\\nam I to know what are your several tastes, or the\\nseveral lines of your genius? Here are, as I learn\\nfrom Mr. Osgood, some seventy-six thousand five\\nhundred and forty-three Young Folks, be the same", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0095.jp2"}, "94": {"fulltext": "y6 How to do It\\nmore or less, who are reading this paper. How\\nam I to tell what are their seventy-six thousand\\nfive hundred and forty-three tastes, dispositions,\\nor lines of genius? I cannot tell. Perhaps they\\ncould not tell themselves, not being skilled in self-\\nanalysis; and it is by no means necessary that\\nthey should be able to tell. Perhaps we can set\\ndown on paper what will be much better, the rules\\nor the system by which each of them may read\\nwell in the line of his own genius, and so find out\\nbefore he has done with this life, what the line of\\nthat genius is, as far as there is any occasion.\\nDO NOT TRY TO READ EVERYTHING.\\nThat is the first rule. Do not think you must\\nbe a Universal Genius. Do not read all Re-\\nviews, as an old code I had bade young men do.\\nAnd give up, as early as you can, the passion,\\nwith which all young people naturally begin, of\\nkeeping up with the literature of the time.\\nAs for the literature of the time, if one were to\\nadopt any extreme rule, Mr. Emerson s would be\\nthe better of the two possible extremes. He says\\nit is wise to read no book till it has been printed\\na year; that, before the year is well over, many\\nof those books drift out of sight, which just now\\nall the newspapers are telling you to read. But\\nthen, seriously, I do not suppose he acts on that\\nrule himself. Nor need you and I. Only, we\\nwill not try to read them all.\\nHere I must warn my young friend Jamie not", "height": "3704", "width": "2372", "jp2-path": "howtodoittowhich00hale_0096.jp2"}, "95": {"fulltext": "How to Read yj\\nto go on talking about renouncing nineteenth\\ncentury trash.\\nIt will not do to use such words about a century\\nin which have written Goethe, Fichte, Cuvier,\\nSchleiermacher, Martineau, Scott, Tennyson,\\nThackeray, Browning, and Dickens, not to men-\\ntion a hundred others whom Jamie likes to read\\nas much as I do. 1\\nNo. We will trust to conversation with the\\nothers, who have had their different paths in this\\npicnic party of ours, to learn from them just the\\nbrightest and best things that they have seen and\\nheard. And we will try to be able to tell them,\\nsimply and truly, the best things we find on our\\nown paths. Now, for selecting the path, what\\nshall we do, since one cannot in one little life\\nattempt them all?\\nYou can select for yourself, if you will only\\nkeep a cool head, and have your eyes open. First\\nof all, remember that what you want from books\\nis the information in them, and the stimulus they\\ngive to you, and the amusement for your recreation.\\nYou do not read for the poor pleasure of saying\\nyou have read them. You are reading for the\\nsubject, much more than for the particular book,\\nand if you find that you have exhausted all the\\nbook has on your subject, then you are to leave\\nthat book, whether you have read it through or\\nnot. In some cases you read because the author s\\nown mind is worth knowing and then the more\\n1 Written, observe, in 1869.", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0097.jp2"}, "96": {"fulltext": "yS How to do It\\nyou read the better you know him. But these\\ncases do not affect the rule. You read for what is\\nin the books, not that you may mark such a book\\noff from a course of reading, or say at the next\\nmeeting of the Philogabblian Society that you\\nhave just been reading Kant or Godwin.\\nWhat is the subject, then, which you want to\\nread upon?\\nHalf the boys and girls who read this have\\nbeen so well trained that they know. They know\\nwhat they want to know. One is sure that she\\nwants to know more about Mary Queen of Scots\\nanother, that he wants to know more about fly-\\nfishing; another, that she wants to know more\\nabout the Egyptian hieroglyphics another, that\\nhe wants to know more about propagating new\\nvarieties of pansies; another, that she wants to\\nknow more about The Ring and the Book\\nanother, that he wants to know more about the\\nTenure of Office bill. Happy is this half. To\\nknow your ignorance is the great first step to\\nits relief. To confess it, as has been said before,\\nis the second. In a minute I will be ready to\\nsay what I can to this happy half; but one\\nminute first for the less happy half, who know\\nthey want to read something because it is so nice\\nto read a pleasant book, but who do not know\\nwhat that something is. They come to us, as\\ntheir ancestors came to a relative of mine who\\nwas a librarian of a town library 1 sixty years ago\\n1 In Dorchester, Mass.", "height": "3704", "width": "2356", "jp2-path": "howtodoittowhich00hale_0098.jp2"}, "97": {"fulltext": "How to Read 79\\nPlease, sir, mother wants a sermon book, and\\nanother book.\\nTo these undecided ones I simply say, now has\\nthe time come for decision. Your school studies\\nhave undoubtedly opened up so many subjects\\nto you that you very naturally find it hard to\\nselect between them. Shall you keep up your\\ndrawing, or your music, or your history, or your\\nbotany, or your chemistry? Very well in the\\nschools, my dear Alice, to have started you in\\nthese things, but now you are coming to be a\\nwoman, it is for you to decide which shall go\\nforward it is not for Miss Winstanley, far less\\nfor me-, who never saw your face, and know noth-\\ning of what you can or cannot do.\\nNow you can decide in this way. Tell me, or\\ntell yourself, what is the passage in your reading\\nor in your life for the last week which rests on\\nyour memory. Let us see if we thoroughly\\nunderstand that passage. If we do not, we will\\nsee if we cannot learn to. That will give us a\\ncourse of reading for the next twelve months,\\nor if we choose, for the rest of our lives. There\\nis no end, you will see, to a true course of read-\\ning; and, on the other hand, you may about as\\nwell begin at one place as another. Remember\\nthat you have infinite lives before you, so you\\nneed not hurry in the details for fear the work\\nshould be never done.\\nNow I must show you how to go to work, by\\nsupposing you have been interested in some par-", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0099.jp2"}, "98": {"fulltext": "80 How to do It\\nticular passage. Let us take a passage from\\nMacaulay, which I marked in the Edinburgh\\nReview for Sydney to speak, twenty-nine years\\nago, I think before I had ever heard Macaulay s\\nname. A great many of you boys have spoken it\\nat school since then, and many of you girls have\\nheard scraps from it. It is a brilliant passage,\\nrather too ornate for daily food, but not amiss for\\na luxury, more than candied orange is after a state\\ndinner. He is speaking of the worldly wisdom\\nand skilful human policy of the method of organi-\\nzation of the Roman Catholic Church. He\\nsays\\nThe history of that Church joins together the\\ntwo great ages of human civilization. No other\\ninstitution is left standing which carries the mind\\nback to the times when the smoke of sacrifice\\nrose from the Pantheon, when camelopards and\\ntigers bounded in the Flavian amphitheatre. The\\nproudest royal houses are but of yesterday when\\ncompared with the line of the Supreme Pontiffs.\\nThat line we trace back, in an unbroken series,\\nfrom the Pope who crowned Napoleon in the\\nnineteenth century to the Pope who crowned\\nPepin in the eighth; and far beyond the time of\\nPepin the august dynasty extends, till it is lost in\\nthe twilight of fable. The Republic of Venice\\ncame next in antiquity. But the Republic of\\nVenice was modern when compared to the Papacy\\nand the Republic of Venice is gone, and the\\nPapacy remains. The Papacy remains, not in", "height": "3716", "width": "2396", "jp2-path": "howtodoittowhich00hale_0100.jp2"}, "99": {"fulltext": "How to Read 81\\ndecay, not a mere antique, but full of life and\\nyouthful vigor. The Catholic Church is still\\nsending forth to the farthest ends of the world\\nmissionaries as zealous as those who landed in\\nKent with Augustine; and still confronting hostile\\nkings with the same spirit with which she con-\\nfronted Attila.\\nShe was great and respected before the Saxon\\nhad set foot on Britain, before the Frank had\\npassed the Rhine, when Grecian eloquence still\\nflourished at Antioch, when idols were still wor-\\nshipped in the temple of Mecca. And she may\\nstill exist in undiminished vigor when some trav-\\neller from New Zealand shall, in the midst of a\\nvast solitude, take his stand on a broken arch of\\nLondon Bridge to sketch the ruins of St. Paul s.\\nI. We will not begin by considering the wisdom\\nor the mistake of the general opinion here laid\\ndown. We will begin by trying to make out what\\nis the real meaning of the leading words employed.\\nLook carefully along the sentence, and see if you\\nare quite sure of what is meant by such terms as\\nThe Roman Catholic Church, the Pantheon,\\nthe Flavian amphitheatre, the Supreme Pon-\\ntiffs, the Pope who crowned Napoleon, the\\nPope who crowned Pepin, the Republic of\\nVenice, the missionaries who landed in Kent,\\nAugustine, the Saxon had set foot in Britain,\\nthe Frank had passed the Rhine, Grecian\\neloquence still flourished at Antioch, idols in\\n6", "height": "3684", "width": "2328", "jp2-path": "howtodoittowhich00hale_0101.jp2"}, "100": {"fulltext": "82 How to do It\\nMecca, New Zealand, London Bridge, St.\\nPaul s.\\nFor really working up a subject and this\\nsentence now is to be our subject I advise a\\nblank book, and, for my part, I like to write down\\nthe key words or questions, in a vertical line, quite\\nfar apart from each other, on the first pages. You\\nwill see why, if you will read on.\\nII. Now go to work on this list. What do you\\nreally know about the organization of the Roman\\nCatholic Church? If you find you are vague\\nabout it, that such knowledge as you have is only\\nhalf knowledge, which is no knowledge, read till\\nyou are clear. Much information is not necessary,\\nbut good, as far as it goes, is necessary on any\\nsubject. This is a controverted subject. You\\nought to try, therefore, to read some statement by\\na Catholic author, and some statement by a Prot-\\nestant. To find out what to read on this or any\\nsubject, there are different clews.\\nI. Any encyclopaedia, good or bad, will set you\\non the trail. Most of you have or can have an\\nencyclopaedia at command. There are one-volume\\nencyclopaedias, better than nothing, which are very\\ncheap. You can pick up an edition of the old\\nEncyclopaedia Americana, in twelve volumes, for\\nten or twelve dollars. Or you can buy Appleton s,\\nwhich is really quite good, for sixty dollars a set.\\nI do not mean to have you rest on any encyclo-\\npaedia, but you will find one at the start an ex-\\ncellent guide-post. Suppose you have the old", "height": "3720", "width": "2364", "jp2-path": "howtodoittowhich00hale_0102.jp2"}, "101": {"fulltext": "How to Read 83\\nEncyclopaedia Americana. You will find there\\nthat the Roman Catholic Church is treated by\\ntwo writers, one a Protestant, and one a Catholic.\\nRead both, and note in your book such allusions\\nas interest you, which you want more light upon.\\nDo not note everything which you do not know,\\nfor then you cannot get forward. But note all\\nthat specially interest you. For instance, it seems\\nthat the Roman Catholic Church is not so called\\nby that church itself. The officers of that church\\nmight call it the Roman Church, or the Catholic\\nChurch, but would not call it the Roman Catholic\\nChurch. At the Congress of Vienna, Cardinal\\nConsalvi objected to the joint use of the words\\nRoman Catholic Church. Do you know what the\\nCongress of Vienna was? No? then make a\\nmemorandum, if you want to know. We might\\nput in another for Cardinal Consalvi. He was a\\nman, who had a father and mother, perhaps broth-\\ners and sisters. He will give us a little human\\ninterest if we stop to look him up. But do not\\nstop for him now. Work through Roman\\nCatholic Church, and keep these memoranda in\\nyour book for another day.\\n2. Quite different from the encyclopaedia is\\nanother book of reference, Poole s Index. This\\nis a general index to seventy-three magazines and\\nreviews, which were published between the years\\n1802 and 1852. Now a great deal of the best\\nwork of this century has been put into such\\njournals. A reference, then, to Poole s Index", "height": "3684", "width": "2384", "jp2-path": "howtodoittowhich00hale_0103.jp2"}, "102": {"fulltext": "84 How to do It\\nis a reference to some of the best separate papers\\non the subjects which for fifty years had most\\ninterest for the world of reading men and women.\\nLet us try Poole s Index on The Republic\\nof Venice. There are references to articles on\\nVenice in the New England Magazine, in the\\nPamphleteer, in the Monthly Review, Edinburgh,\\nQuarterly, Westminster, and De Bow s Reviews.\\nCopy all these references carefully, if you have\\nany chance at any time of access to any of these\\njournals. It is not, you know, at all necessary to\\nhave them in the house. Probably there is some\\nfriend s collection or public library where you can\\nfind one or more of them. If you live in or near\\nBoston, or New York, or Philadelphia, or Charles-\\nton, or New Orleans, or Cincinnati, or Chicago, or\\nSt. Louis, or Ithaca, you can find every one. 1\\nWhen you have carefully gone down this origi-\\nnal list, and made your memoranda for it, you are\\nprepared to work out these memoranda. You\\nbegin now to see how many there are. You must\\nbe guided, of course, in your reading, by the time\\nyou have, and by the opportunity for getting the\\nbooks. But aside from that, you may choose\\nwhat you like best for a beginning. To make this\\nsimple by an illustration, I will suppose you have\\nbeen using the old Encyclopaedia Americana,\\nor Appleton s Cyclopaedia and Poole s Index\\nonly, for your first list. As I should draw it up, it\\nwould look like this\\n1 These were the names in 187 1.", "height": "3712", "width": "2352", "jp2-path": "howtodoittowhich00hale_0104.jp2"}, "103": {"fulltext": "How to Read\\n85\\nCYCLOPEDIA. POOLE S INDEX.\\nROMAN CATHOLIC CHURCH.\\nSee (for instance)\\nCouncil of Trent.\\nChrysostom.\\nCongress of Vienna.\\nCardinal Consalvi.\\nEclectic Rev., 4th S. 13, 485.\\nQuart. Rev., 71, 108.\\nFor. Quart. Rev., 27,184.\\nBrownson s Rev., 2d S. 1, 413\\n3 309-\\nN. Brit. Rev., 10, 21.\\nTHE PANTHEON.\\nBuilt by Agrippa. Consecrated,\\n607, to St. Mary ad Martyros.\\nCalled Rotunda.\\nTHE FLAVIAN AMPHITHEATRE.\\nThe Coliseum, b. by T. Flavius I\\nVespasian.\\nSUPREME PONTIFFS.\\nPopes. The line begins with\\nSt. Peter, a. d. 42. Ends with\\nPius IX., 1846.\\nNew Englander, 7, 169.\\nN. Brit. Rev., 11, 13.\\nPOPE WHO CROWNED NAPOLEON.\\nPius VII., at Notre Dame, in I For. Quart. Rev., 20, 54.\\nParis, Dec. 2, 1804.\\nPOPE WHO CROWNED PEPIN.\\nProbably Pepin le Bref is meant.\\nBut he was not crowned by\\na Pope. Crowned by Arch-\\nbishop Boniface of Mayence,\\nat the advice of Pope Zach-\\nary. 715, 768.\\nREPUBLIC OF VENICE.\\n452 to 181 5. St. Real s His-\\ntory.\\nOtway s Tragedy, Venice Pre-\\nserved.\\nHazlitt s Hist, of Venice.\\nRuskin s Stones of Venice.\\nQuart. Rev., 31, 420.\\nMonth. Rev., 90, 525.\\nWest. Rev., 23, 38.", "height": "3684", "width": "2332", "jp2-path": "howtodoittowhich00hale_0105.jp2"}, "104": {"fulltext": "86\\nHow to do It\\nMISSIONARIES IN KENT.\\nDublin Univ. Mag., 21, 212.\\nAUGUSTINE.\\nThere are two Augustines. This\\nis St. Austin, b. in 5th cen-\\ntury, d. 604-614.\\nSouthey s Book of Church.\\nSharon Turner s Anglo-Saxons.\\nWm. of Malmesbury\\nBede s Ecc. History.\\nSAXON IN BRITAIN.\\nTurner as above,\\nAng.-Saxon Chronicle.\\nSix old Eng. Chronicles.\\nEdin. Rev., 89, 79.\\nQuart. Rev., 7, 92.\\nEclect. Rev., 25, 669.\\nFRANK PASSED THE RHINE.\\nWell established on west side 1 For. Quart. Rev., 17, 139.\\nat the beginning of 5th cen-\\ntury. 1\\nGREEK ELOQUENCE AT ANTIOCH.\\nMiiller s Antiquitates Antioch-\\nianae.\\nGreek Orators. Ed. Rev., 36\\n62.\\nIDOLS IN MECCA.\\nBurckhardt s Travels.\\nBurton s Travels.\\nNEW ZEALAND.\\n3 islands, as large as Italy. Dis-\\ncovered 1642; taken by Cook\\nfor England 1769.\\nGov. sent out 1838.\\nThomson s story of N. Z.\\nCook s Voyages.\\nSir G. Gray s Poems, c, of\\nMaoris.\\nN. Am. Rev., 18, 328.\\nWest. Rev., 45, 133.\\nEdin. Rev., 91, 231 56, 333.\\nN. Brit. Rev., 16, 176.\\nLiving Age.", "height": "3708", "width": "2344", "jp2-path": "howtodoittowhich00hale_0106.jp2"}, "105": {"fulltext": "How to Read 87\\nLONDON BRIDGE.\\n5 elliptical arches. Presents\\nan aspect unequalled for in-\\nterest and animation.\\nST. PAUL S.\\nBuilt in thirty years between\\n1675 an d I 705 by Christ.\\nWren.\\nNow I am by no means going to leave you\\nto the reading of cyclopaedias. The vice of\\ncyclopaedias is that they are dull. What is done\\nfor this passage of Macaulay in the lists above is\\nonly preliminary. It could be easily done in\\nthree hours time, if you went carefully to work.\\nAnd when you have done it, you have taught\\nyourself a good deal about your own knowledge\\nand your own ignorance, about what you should\\nread, and what you should not attempt. So far it\\nfits you for selecting your own course of reading.\\nI have arranged this only by way of illustration.\\nI do not mean that I think these a particularly\\ninteresting or particularly important series of sub-\\njects. I do mean, however, to show you that the\\nmoment you will sift any book or any series of sub-\\njects, you will be finding out where your ignorance\\nis, and what you want to know.\\nSupposing you belong to the fortunate half of\\npeople who know what they need, I should advise\\nyou to begin in just the same way.\\nFor instance, Walter, to whom I alluded above,\\nwants to know about Fly-fishing. This is the way\\nhis list looks", "height": "3680", "width": "2352", "jp2-path": "howtodoittowhich00hale_0107.jp2"}, "106": {"fulltext": "88\\nHow to do It\\nFLY-FISHING.\\nCYCLOPEDIA.\\n(For instance)\\nW. Scott, Redgauntlet.\\nDr. Davy s Researches, 1839.\\nCuvier and Valenciennes, Hist.\\nNaturelle des Poissons, Vol.\\nXXI.\\nRichardson s Fauna Bor. Amer.\\nDe Kay, Zoology of N. Y.\\nAgassiz, Lake Superior.\\nPOOLE S INDEX.\\nQuart. Rev., 69, 121; 37,345-\\nEdin. Rev., 78, 46, or 87 93,\\n174, or 340.\\nAm. Whig Rev., 6, 490.\\nN. Brit. Rev., 11, 32, or 95; 1,\\n326; 8, 160; or Liv. Age, 2,\\n291 17, 1.\\nBlackwood, 51, 296.\\nQuart. Rev. 67, 98, or 332 69,\\n226.\\nBlackwood, 10, 249 49, 302\\n21, 815; 24, 248; 35, 775;\\n38, 119, 63, 673; 5, 123; 5,\\n281, 7, i37.\\nFraser, 42, 136.\\nSee also,\\nIzaak Walton, Compleat Angler. (Walton and Cotton\\nfirst appeared 1750.)\\nHumphrey Day s Salmonia, or The Days of Fly-Fishing.\\nBlakey, History of Angling Literature.\\nOppianus, De Venatione, Piscatione et Aucupio. (Hali-\\neutica translated.) Jones s English translation was pub-\\nlished in Oxford, 1722.\\nBronner, Fischergedichte und Erzahlungen (Fishermen s\\nSongs and Stories).\\nNorris, T., American Angler s Book.\\nZouch, Life of Iz. Walton.\\nSalmon Fisheries. Parliamentary Reports. Annual.\\nBlackwood s Magazine, an important landmark in Eng-\\nlish angling literature. See Noctes Ambrosianae.\\nH.W. Beecher, N. Y. Independent, 1853.\\nIn the New York edition of Walton and Cotton is a list of\\nbooks on Angling, which Blakey enlarges. His list contains\\nfour hundred and fifty titles.\\nAmerican s Angler s Guide, 1849.\\nStorer, D. H., Fishes of Massachusetts.", "height": "3708", "width": "2324", "jp2-path": "howtodoittowhich00hale_0108.jp2"}, "107": {"fulltext": "How to Read 89\\nStorer, D. H., Fishes of N. America.\\nGirard, Fresh-Water Fishes of N. America (Smithsonian\\nContributions, Vol. III.).\\nRichard Penn, Maxims and Hints for an Angler, and Mis-\\neries of Fishing, 1839.\\nJames Wilson, The Rod and the Gun, 1840.\\nHerbert, Frank Forester s Fish of N. America.\\nYarrel s British Fishes.\\nThe same, on the Growth of Salmon.\\nBoy s Own Book.\\nPlease to observe, now, that nobody is obliged\\nto read up all the authorities that we have lighted\\non. What the list means is this that you have\\nmade the inquiry for a sermon book and another\\nbook, and you are now thus far on your way to-\\nward an answer. These are the first answers that\\ncome to hand. Work on and you will have more.\\nI cannot pretend to give that answer for any one\\nof you, far less for all those who would be likely\\nto be interested in all the subjects which are named\\nhere. But with such clews as are given above,\\nyou will soon find your ways into the different\\nparts that interest you of our great picnic grove.\\nRemember, however, that there are no royal\\nroads. The difference between a well-educated\\nperson and one not well educated is, that the first\\nknows how to find what he needs, and the other\\ndoes not. It is not so much that the first is bet-\\nter informed on details than the second, though he\\nprobably is. But his power to collect the details\\nat short notice is vastly greater than is that of the\\nuneducated or unlearned man.", "height": "3684", "width": "2288", "jp2-path": "howtodoittowhich00hale_0109.jp2"}, "108": {"fulltext": "go How to do It\\nIn different homes the resources at command\\nare so different that I must not try to advise\\nmuch as to your next step beyond the lists above.\\nThere are many good catalogues of books, with\\nindexes to subjects. In the Congressional Library,\\nmy friend Mr. Vinton is preparing a magnificent\\nIndex of Subjects, which will be of great use\\nto the whole nation. In Harvard College Library\\nthey have a manuscript catalogue referring to the\\nsubjects described in the books of that collection.\\nThe Cross-References of the Astor Catalogue,\\nand of the Boston Library Catalogue, are invalu-\\nable to all readers, young or old. Your teacher at\\nschool can help you in nothing more than in\\ndirecting you to the books you need on any sub-\\nject. Do not go and say, Miss Winstanley, or\\nMiss Parsons, I want a nice book but have\\nsense enough to know what you want it to be\\nabout. Be able to say, Miss Parsons, I should\\nlike to know about heraldry, or about butter-\\nflies, or about water-color painting, or about\\nRobert Browning, or about the Mysteries of\\nUdolpho. Miss Parsons will tell you what to\\nread. And she will be very glad to tell you. Or\\nif you are not at school, this very thing among\\nothers is what the minister is for. Do not be\\nfrightened. He will be very glad to see you. Go\\nround to his house, not on Saturday, but at the\\ntime he receives guests, and say to him Mr.\\nIngham, we girls have made quite a collection of\\nold porcelain, and we want to know more about it.", "height": "3712", "width": "2368", "jp2-path": "howtodoittowhich00hale_0110.jp2"}, "109": {"fulltext": "How to Read 91\\nWill you be kind enough to tell us where we can\\nfind anything about porcelain? We have read Miss\\nEdgeworth s Prussian Vase, and we have read\\n1 Palissy the Potter/ and we should like to know\\nmore about Sevres, and Dresden, and Palissy.\\nIngham will be delighted, and in a fortnight, if\\nyou will go to work, you will know more about\\nwhat you ask for than any one person knows in\\nAmerica.\\nAnd I do not mean that all your reading is to be\\ndigging or hard work. I can show that I do not,\\nby supposing that we carry out the plan of the list\\nabove, on any one of its details, and write down\\nthe books which that detail suggests to us. Per-\\nhaps Venice has seemed to you the most interest-\\ning head of these which we have named. If we\\nfollow that up only in the references given above,\\nwe shall find our book list for Venice, just as it\\ncomes, in no order but that of accident, is\\nSt. Real, Relation des Espagnols contre Venise.\\nOtway s Venice Preserved.\\nShakespeare s Merchant of Venice.\\nHowells s Venetian Life.\\nBlondus, De Origine Venetorum.\\nMuratori s Annals.\\nRuskin s Stones of Venice.\\nD Israeli s Contarini Fleming.\\nContarina, Delia Republica di Venetia.\\nFlagg, Venice from 1797 to 1849.\\nCrassus, De Republica Veneta.\\nJarmot, De Republica Veneta.\\nVoltaire s General History.\\nSismondi s History of Italy.", "height": "3684", "width": "2288", "jp2-path": "howtodoittowhich00hale_0111.jp2"}, "110": {"fulltext": "92 How to do It\\nLord Byron s Letters.\\nSketches of Venetian History, Fam. Library, 26, 27.\\nVenetian History, Hazlitt.\\nDandolo, G. La Caduta della Republica di Venezia (The\\nFall of the Republic of Venice).\\nRidolfi, C, Lives of the Venetian Painters.\\nMonagas, J. T., Late Events in Venice.\\nDelavigne, Marino Faliero, a Historical Drama.\\nLord Byron, The same.\\nSmedley s Sketches from Venetian History.\\nDaru, Hist, de la Re publique de Venise.\\nSo much for the way in which to choose your\\nbooks. As to the choice, you will make it, not I.\\nIf you are a goose, cackling a great deal, silly at\\nheart and wholly indifferent about to-morrow, you\\nwill choose just what you call the interesting titles.\\nIf you are a girl of sense, or a boy of sense, you\\nwill choose, when you have made your list, at least\\ntwo books, determined to master them. You will\\nchoose one on the side of information, and one, for\\nthe purpose of amusement, on the side of fancy.\\nIf you choose in Venice the Merchant of\\nVenice, you will not add to it Venice Pre-\\nserved, but you will add to it, say the Venetian\\nchapters of Sismondi s Italy. You will read\\nevery day; and you will divide your reading time\\ninto the two departments, you will read for fact\\nand you will read for fancy. Roots must have\\nleaves, you know, and leaves must have roots.\\nBodies must have spirits, and, for this world at\\nleast, spirits must have bodies. Fact must be\\nlighted by fancy, and fancy must be balanced by\\nfact. Making this the principle of your selection,", "height": "3700", "width": "2388", "jp2-path": "howtodoittowhich00hale_0112.jp2"}, "111": {"fulltext": "How to Read 93\\nyou may, nay, you must, select for yourselves your\\nbooks. And in my next chapter I will do my best\\nto teach you\\nHOW TO READ THEM.\\nCHAPTER VI\\nHOW TO READ\\nII\\nLlSTON tells a story of a nice old lady, I think the\\nfoster-sister of the godmother of his brother-in-law s\\naunt, who came to make them a visit in the country.\\nThe first day after she arrived proved to be much\\nsuch a day as this is, much such a day as the first\\nof a visit in the country is apt to be, a heavy pelt-\\ning northeaster, when it is impossible to go out,\\nand every one is thrown on his own resources in-\\ndoors. The different ladies under Mrs. Liston s\\nhospitable roof gathered themselves to their various\\noccupations, and some one asked old Mrs. Dubba-\\ndoe if she would not like to read.\\nShe said she should.\\nWhat shall I bring you from the library?\\nsaid Miss Ellen. Do not trouble yourself to go\\nupstairs.\\nMy dear Ellen, I should like the same book I\\nhad last year when I was here. It was a very nice\\nbook, and I was very much interested in it.", "height": "3684", "width": "2304", "jp2-path": "howtodoittowhich00hale_0113.jp2"}, "112": {"fulltext": "94 How to do It\\nCertainly, said Miss Ellen; what was it? I\\nwill bring it at once.\\nI do not remember its name, my dear; your\\nmother brought it to me; I think she would\\nknow.\\nBut, unfortunately, Mrs. Liston, when applied to,\\nhad forgotten.\\nWas it a novel, Mrs. Dubbadoe?\\nI can t remember that; my memory is not as\\ngood as it was, my dear, but it was a very interest-\\ning book.\\nDo you remember whether it had plates?\\nWas it one of the books of birds, or of natural\\nhistory?\\nNo, dear, I can t tell you about that. But,\\nEllen, you will find it, I know. The color of the\\ncover was the color of the top of the baluster\\nSo Ellen went. She has a good eye for color,\\nand as she ran upstairs she took the shade of the\\nbaluster in her eye, matched it perfectly, as she ran\\nalong the books in the library, with the Russia\\nhalf-binding of the coveted volume, and brought\\nthat in triumph to Mrs. Dubbadoe. It proved to\\nbe the right book. Mrs. Dubbadoe found in it\\nthe piece of corn-colored worsted she had left for\\na mark the year before, so she was able to go on\\nwhere she had stopped then.\\nListon tells this story to trump one of mine\\nabout a schoolmate of ours, who was explaining to\\nme about his theological studies. I asked him\\nwhat he had been reading.", "height": "3704", "width": "2356", "jp2-path": "howtodoittowhich00hale_0114.jp2"}, "113": {"fulltext": "How to Read 95\\nOh, a capital book; King lent it to me; I will\\nask him to lend it to you.\\nI said I would ask King for the book, if he would\\ntell me who was the author.\\nI do not remember his name. I had not known\\nhis name before. But that made no difference. It\\nis a capital book. King told me I should find it so,\\nand I did I made a real study of it copied a good\\ndeal from it before I returned it.\\nI asked whether it was a book of natural\\ntheology.\\nI don t know as you would call it natural\\ntheology. Perhaps it was. You had better see\\nit yourself. Tell King it was the book he lent\\nme.\\nI was a little persistent, and asked if it were a\\nbook of biography.\\nWell, I do not know as I should say it was a\\nbook of biography. Perhaps you would say so.\\nI do not remember that there was much biography\\nin it. But it was an excellent book. King had\\nread it himself, and I found it all he said it was.\\nI asked if it was critical, if it explained\\nScripture.\\nPerhaps it did. I should not like to say\\nwhether it did or not. You can find that out\\nyourself if you read it. But it is a very interest-\\ning book and a very valuable book. King said so,\\nand I found it was so. You had better read it, and\\nI know King can tell you what it is.\\nNow in these two stories is a very good illustra-", "height": "3684", "width": "2272", "jp2-path": "howtodoittowhich00hale_0115.jp2"}, "114": {"fulltext": "96 How to do It\\ntion of the way in which a great many people read.\\nThe notion comes into people s lives that the mere\\nprocess of reading is itself virtuous. Because young\\nmen who read instead of gamble are known to be\\nsteadier than the gamblers, and because children\\nwho read on Sunday make less noise and general\\nrow than those who will play tag in the neighbors\\nfront-yards, there has grown up this notion, that to\\nread is in itself one of the virtuous acts. Some\\npeople, if they told the truth, when counting up\\nthe seven virtues, would count them as Purity,\\nTemperance, Meekness, Frugality, Honesty, Cour-\\nage, and Reading. The consequence is that there\\nare unnumbered people who read as Mrs. Dubba-\\ndoe did or as Lysimachus did, without the slightest\\nknowledge of what the books have contained.\\nMy dear Dollie, Pollie, Sallie, Marthie, or any\\nother of my young friends whose names end in z\\nwho have favored me by reading thus far, the\\nchances are three out of four that I could take\\nthe last novel but three that you read, change the\\nscene from England to France, change the time\\nfrom now to the seventeenth century, make the men\\nswear by St. Denis, instead of talking modern slang,\\nname the women Jacqueline and Marguerite, instead\\nof Maud and Blanche, and, if Harpers would print\\nit, as I dare say they would if the novel was good,\\nyou would read it through without one suspicion\\nthat you had read the same book before.\\nSo you see that it is not certain that you know\\nhow to read, even if you took the highest prize for", "height": "3708", "width": "2384", "jp2-path": "howtodoittowhich00hale_0116.jp2"}, "115": {"fulltext": "How to Read 97\\nreading in the Amplian class of Ingham University\\nat the last exhibition. You may pronounce all the\\nwords well, and have all the rising inflections right,\\nand none of the falling ones wrong, and yet not\\nknow how to read so that your reading shall be of\\nany permanent use to you.\\nFor what is the use of reading if you forget it all\\nthe next day?\\nBut, my dear Mr. Hale, says as good a girl as\\nLaura, how am I going to help myself? What I\\nremember I remember, and what I do not remem-\\nber I do not. I should be very glad to remember\\nall the books I have read, and all that is in them\\nbut if I can t, I can t, and there is the end of it.\\nNo my dear Laura, that is not the end of it.\\nAnd that is the reason this paper is written.\\nA child of God can, before the end comes, do any-\\nthing she chooses to, with such help as he is\\nwilling to give her; and he has been kind enough\\nso to make and so to train you that you can train\\nyour memory to remember and to recall the\\nuseful or the pleasant things you meet in your\\nreading. Do you know, Laura, that I have here a\\nnote you wrote when you were eight years old?\\nIt is as badly written as any note I ever saw.\\nThere are also twenty words in it spelled wrong.\\nSuppose you had said then, If I can t, I can t,\\nand there s an end of it. You never would have\\nwritten me in the lady-like, manly handwriting you\\nwrite in to-day, spelling rightly as a matter of mere\\nfeeling and of course, so that you are annoyed\\n7", "height": "3684", "width": "2280", "jp2-path": "howtodoittowhich00hale_0117.jp2"}, "116": {"fulltext": "98 How to do It\\nnow that I should say that every word is spelled\\ncorrectly. Will you think, dear Laura, what a\\ntremendous strain on memory is involved in all\\nthis? Will you remember that you and Miss\\nSears and Miss Winstanley, and your mother,\\nmost of all, have trained your memory till it can\\nwork these marvels? All you have to do now in\\nyour reading is to carry such training forward, and\\nyou can bring about such a power of classification\\nand of retention that you shall be mistress of the\\nbooks you have read for most substantial purposes.\\nTo read with such results is reading indeed. And\\nwhen I say I want to give some hints how to read,\\nit is for reading with that view.\\nWhen Harry and Lucy were on their journey\\nto the sea-side, they fell to discussing whether\\nthey had rather have the gift of remembering all\\nthey read, or of once knowing everything, and\\nthen taking their chances for recollecting it when\\nthey wanted it. Lucy, who had a quick memory,\\nwas willing to take her chance. But Harry, who\\nwas more methodical, hated to lose anything he\\nhad once learned, and he thought he had rather\\nhave the good fairy give him the gift of recollect-\\ning all he had once learned. For my part, I quite\\nagree with Harry. There are a great many things\\nthat I have no desire to know. I do not want to\\nknow in what words the King of Ashantee says,\\nCut off the heads of those women. I do not\\nwant to know whether a centipede really has\\nninety-six legs or one hundred and four. I never", "height": "3684", "width": "2348", "jp2-path": "howtodoittowhich00hale_0118.jp2"}, "117": {"fulltext": "How to Read 99\\ndid know. I never shall. I have no occasion to\\nknow. And I am glad not to have my mind\\nlumbered up with the unnecessary information.\\nOn the other hand, that which I have once learned\\nor read does in some way or other belong to my\\npersonal life. I am very glad if I can reproduce\\nthat in any way, and I am much obliged to any-\\nbody who will help me.\\nFor reading, then, the first rules, I think, are\\nDo not read too much at a time; stop when you\\nare tired; and, in whatever way, make some re-\\nview of what you read, even as you go along.\\nCapel Lofft says, in quite an interesting book,\\nwhich plays about the surface of things without\\ngoing very deep, which he calls Self-Formation, 1\\nthat his whole life was changed, and indeed saved,\\nwhen he learned that he must turn back at the\\nend of each sentence, ask himself what it meant,\\nif he believed it or disbelieved it, and, so to speak,\\nthat he must pack it away as part of his men-\\ntal furniture before he took in another sentence.\\nThat is just as a dentist jams one little bit of gold-\\nfoil home, and then another, and then another.\\nHe does not put one large wad on the hollow\\ntooth, and then crowd it in all at once. Capel\\nLofft says that this re-flection going forward as a\\nserpent does, by a series of backward bends over\\nthe line will make a dull book entertaining,\\nand will make the reader master of every book\\nhe reads, through all time. For my part, I think\\n1 Self-Formation Crosby and Nichols. Boston, 1845.", "height": "3684", "width": "2336", "jp2-path": "howtodoittowhich00hale_0119.jp2"}, "118": {"fulltext": "ioo How to do It\\nthis is cutting it rather fine, this chopping the book\\nup into separate bits. I had rather read as one of\\nmy wisest counsellors did he read, say a page, or\\na paragraph of a page or two, more or less then\\nhe would look across at the wall, and consider the\\nauthor s statement, and fix it on his mind, and\\nthen read on. I do not do this, however. I read\\nhalf an hour or an hour, till I am ready, perhaps,\\nto put the book by. Then I examine myself.\\nWhat has this amounted to? What does he say?\\nWhat does he prove? Does he prove it? What\\nis there new in it? Where did he get it? If it\\nis necessary in such an examination, you can go\\nback over the passage, correct your first impression,\\nif it is wrong, find out the meaning that the writer\\nhas carelessly concealed, and such a process makes\\nit certain that you yourself will remember his\\nthought or his statement.\\nI can remember, I think, everything I saw in\\nEurope which was worth seeing, if I saw it twice.\\nBut there was many a wonder which I was taken\\nto see in the whirl of sight-seeing, of which I\\nhave no memory, and of which I cannot force any\\nrecollection. I remember that at Malines what\\nwe call Mechlin our train stopped nearly an\\nhour. At the station a crowd of guides were\\nshouting that there was time to go and see Ru-\\nbens s picture of at the church of\\nThis seemed to us a droll contrast to the cry at\\nour stations, Fifteen minutes for refreshments\\nIt offered such aesthetic refreshment in place of", "height": "3712", "width": "2336", "jp2-path": "howtodoittowhich00hale_0120.jp2"}, "119": {"fulltext": "How to Read 101\\ncarnal oysters, that purely for the frolic we went\\nto see. We were hurried across some sort of\\nsquare into the church, saw the picture, admired\\nit, came away, and forgot it, clear and clean\\nforgot it My dear Laura, I do not know what it\\nwas about any more than you do. But if I had\\ngone to that church the next day, and had seen it\\nagain, I should have fixed it forever on my mem-\\nory. Moral: Renew your acquaintance with\\nwhatever you want to remember. I think Ing-\\nham says somewhere that it is the slight differ-\\nence between the two stereoscopic pictures which\\ngives to them, when one overlies the other, their\\nrelief and distinctness. If he does not say it, I\\nwill say it for him now.\\nI think it makes no difference how you make\\nthis mental review of the author, but I do think\\nit essential that, as you pass from one division of\\nhis work to another, you should make it some-\\nhow.\\nAnother good rule for memory is indispensable,\\nI think, namely, to read with a pencil in hand.\\nIf the book is your own, you had better make\\nwhat I may call your own index to it on the hard\\nwhite page which lines the cover at the end.\\nThat is, you can write down there just a hint of\\nthe things you will be apt to like to see again,\\nnoting the page on which they are. If the book\\nis not your own, do this on a little slip of paper,\\nwhich you may keep separately. These memo-\\nranda will be, of course, of all sorts of things.", "height": "3684", "width": "2336", "jp2-path": "howtodoittowhich00hale_0121.jp2"}, "120": {"fulltext": "102 How to do It\\nThus they will be facts which you want to know,\\nor funny stories which you think will amuse some\\none, or opinions which you may have a doubt\\nabout. Suppose you had got hold of that very\\nrare book, Veragas s History of the Pacific Ocean\\nand its Shores here might be your private in-\\ndex at the end of the first volume\\nPercentage of salt in water, 1 1 Gov. Revillagi-\\ngedo, 19: Caciques and potatoes, 23: Lime water\\nfor scurvy, 29: Enata, Kanaka, avrjp, avd? 42:\\nMagelhaens vs. Wilkes, 57: Coral Insects, 72:\\nGigantic ferns, 84, c, c, c.\\nVery likely you may never need one of these\\nreferences but if you do, it is certain that you\\nwill have no time to waste in hunting for them.\\nMake your memorandum, and you are sure.\\nBear in mind all along that each book will\\nsuggest other books which you are to read sooner\\nor later. In your memoranda note with care the\\nauthors who are referred to of whom you know\\nlittle or nothing, if you think you should like to\\nknow more, or ought to know more. Do not\\nneglect this last condition, however. You do not\\nmake the memorandum to show it at the Philo-\\ngabblian you make it for yourself; and it means\\nthat you yourself need this additional informa-\\ntion.\\nWhether to copy much from books or not?\\nThat is a question; and the answer is: That\\ndepends. If you have but few books, and\\nmuch time and paper and ink; and if you are", "height": "3684", "width": "2372", "jp2-path": "howtodoittowhich00hale_0122.jp2"}, "121": {"fulltext": "How to Read 103\\nlikely to have fewer books, why, nothing is nicer\\nand better than to make for use in later life good\\nextract-books to your own taste, and for your\\nown purposes. But if you own your books, or\\nare likely to have them at command, time is\\nshort, and the time spent in copying would prob-\\nably be better spent in reading. There are some\\nvery diffusive books, difficult because diffusive,\\nof which it is well to write close digests, if\\nyou are really studying them. When we read\\nJohn Locke, for instance, in college, we had to\\nmake abstracts, and we used to stint ourselves to\\na line for one of his chatty sections. That was\\ngood practice for writing, and we remember what\\nwas in the sections to this hour. If you copy,\\nmake a first-rate index to your extracts. They\\nsell books prepared for the purpose, but you may\\njust as well make your own.\\nYou see I am not contemplating any very rapid\\nor slap-dash work. You may try that in your\\nnovels, or books of amusement, if you choose, and\\nI will not be very cross about it; but for the\\nbooks of improvement, I want you to improve by\\nreading them. Do not gobble them up so\\nthat five years hence you shall not know whether\\nyou have read them or not. What I advise seems\\nslow to you, but if you will, any of you, make or\\nfind two hours a day to read in this fashion, you\\nwill be one day accomplished men and women.\\nVery few professional men, known to me, get so\\nmuch time as that for careful and systematic read-", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0123.jp2"}, "122": {"fulltext": "104 How to do It\\ning. If any boy or girl wants really to know\\nwhat comes of such reading, I wish he would read\\nthe life of my friend George Livermore, which\\nour friend Charles Deane has just now written for\\nthe Historical Society of Massachusetts. There\\nwas a young man, who when he was a boy in a\\nstore began his systematic reading. He never left\\nactive and laborious business but when he died\\nhe was one of the accomplished historical scholars\\nof America. He had no superior in his special\\nlines of study he was a recognized authority and\\nleader among men who had given their lives to\\nscholarship.\\nI have not room to copy it here, but I wish any\\nof you would turn to a letter of Frederick Robert-\\nson s near the end of the second volume of his\\nletters, where he speaks of this very matter. He\\nsays he read, when he was at Oxford, but sixteen\\nbooks with his tutors. But he read them so that\\nthey became a part of himself, as the iron enters\\na man s blood. And they were books by sixteen\\nof the men who have been leaders of the world.\\nNo bad thing, dear Stephen, to have in your blood\\nand brain and bone the vitalizing element that was\\nin the lives of such men.\\nI need not ask you to look forward so far as to\\nthe end of a life as long as Mr. George Livermore s,\\nand as successful. Without asking that, I will\\nsay again, what I have implied already, that any\\nperson who will take any special subject of detail,\\nand in a well-provided library will work steadily", "height": "3684", "width": "2376", "jp2-path": "howtodoittowhich00hale_0124.jp2"}, "123": {"fulltext": "How to go into Society 105\\non that little subject for a fortnight, will at the\\nend of the fortnight probably know more of that\\ndetail than anybody in the country knows. If you\\nwill study by subjects for the truth, you have the\\nsatisfaction of knowing that the ground is soon\\nvery nearly all your own.\\nI do not pretend that books are everything. I\\nmay have occasion some day to teach some of you\\nHow to Observe, and then I shall say some very\\nhard things about people who keep their books so\\nclose before their eyes that they cannot see God s\\nworld nor their fellow men and women. But\\nbooks rightly used are society. Good books are\\nthe best society; better than is possible without\\nthem, in any one place, or in any one time. To\\nknow how to use them wisely and well is to know\\nhow to make Shakespeare and Milton and Theo-\\ndore Hook and Thomas Hood step out from the\\nside of your room, at your will, sit down at your\\nfire, and talk with you for an hour. I have no\\nsuch society at hand as I write these words, ex-\\ncept by such magic. Have you, in your log-cabin\\nin No. 7?\\nCHAPTER VII\\nHOW TO GO INTO SOCIETY\\nSome boys and girls are born so that they enjoy\\nsociety, and all the forms of society, from the be-\\nginning. The passion they have for it takes them", "height": "3684", "width": "2340", "jp2-path": "howtodoittowhich00hale_0125.jp2"}, "124": {"fulltext": "106 How to do It\\nright through all the formalities and stiffness of\\nmorning calls, evening parties, visits on strangers,\\nand the like, and they have no difficulty about the\\nduties involved in these things. I do not write for\\nthem, and there is no need at all of their reading\\nthis paper.\\nThere are other boys and girls who look with\\nhalf horror and half disgust at all such machinery\\nof society. They have been well brought up, in\\nintelligent, civilized, happy homes. They have\\ntheir own varied and regular occupations, and it\\nbreaks these all up when they have to go to the\\nbirthday party at the Glascocks or to spend the\\nevening with the young lady from Vincennes who\\nis visiting Mrs. Vandermeyer.\\nWhen they have grown older, it happens very\\nlikely that such boys and girls have to leave\\nhome, and establish themselves at one or another\\nnew home, where more is expected of them in a\\nsocial way. Here is Stephen, who has gone\\nthrough the High School, and has now gone over\\nto New Altona to be the second teller in the Third\\nNational Bank there. Stephen s father was in\\ncollege with Mr. Brannan, who was quite a lead-\\ning man in New Altona. Madame Chenevard is\\na sister of Mrs. Schuyler, with whom Stephen s\\nmother worked five years on the Sanitary Com-\\nmission. All the bank officers are kind to Ste-\\nphen, and ask him to come to their nouses and\\nhe, who is one of these young folks whom I have\\nbeen describing, who knows how to be happy at", "height": "3708", "width": "2324", "jp2-path": "howtodoittowhich00hale_0126.jp2"}, "125": {"fulltext": "How to go into Society 107\\nhome, but does not know if he is entertaining or\\nin any way agreeable in other people s homes,\\nreally finds that the greatest hardship of his new\\nlife consists in the hospitalities with which all these\\nkind people welcome him.\\nHere is a part of a letter from Stephen to me\\nhe writes pretty much everything to me\\nMrs. Judge Tolman has invited me to another\\nof her evening parties. Everybody says they are very\\npleasant, and I can see that they are to people who are\\nnot sticks and oafs. But I am a stick and an oaf. I\\ndo not like society, and I never did. So I shall decline\\nMrs. Tolman s invitation for I have determined to go\\nto no more parties here, but to devote my evenings to\\nreading.\\nNow this is not snobbery or goodyism on Ste-\\nphen s part. He is not writing a make-believe\\nletter, to deceive me as to the way in which he is\\nspending his time. He really had rather occupy\\nhis evening in reading than in going to Mrs. Tol-\\nman s party, or to Mrs. Anybody s party,\\nand, at the present moment, he really thinks he\\nnever shall go to any parties again. Just so two\\nlittle girls part from each other on the sidewalk,\\nsaying, I never will speak to you again as long\\nas I live. Only Stephen is in no sort angry with\\nMrs. Tolman or Mrs. Brannan or Mrs. Chenevard.\\nHe only thinks that their way is one way, and his\\nway is another. His determination is the same\\nas Tom s was, which I described in Chapter II.", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0127.jp2"}, "126": {"fulltext": "108 How to do It\\nBut where Tom thought his failure was want of\\n,talking power, Steve really thinks that he hates\\nsociety.\\nIt is for boys and girls like Stephen, who think\\nthey are sticks and oafs, and that they cannot\\ngo into society, that this paper is written.\\nYou need not get up from your seats and come\\nand stand in a line for me to talk to you, tallest\\nat the right, shortest at the left, as if you were at\\ndancing-school, facing M. Labbasse. I can talk\\nto you just as well where you are sitting; and, as\\nObed Clapp said to me once, I know very well\\nwhat you are going to say before you say it.\\nDear children, I have had it said to me fourscore\\nand ten times by forty-six boys and forty-six girls\\nwho were just as dull and just as bright as you\\nare, as like you, indeed, as two pins.\\nThere is Dunster, Horace Dunster, at this\\nmoment the favorite talker in society in Washing-\\nton, as indeed he is on the floor of the Senate.\\nAsk, the next time you are at Washington, how\\nmany dinner-parties are put off till a day can be\\nfound at which Dunster can be present. Now I\\nremember very well how, a year or two after\\nDunster graduated, he and Messer, who is now\\nLieutenant-Governor of Labrador, and some one\\nwhom I will not name, were sitting on the shore\\nof the Catteraugus Lake, rubbing themselves dry\\nafter their swim. And Dunster said he was not\\ngoing to any more parties. Mrs. Judge Park had\\nasked him, because she loved his sister, but she", "height": "3716", "width": "2380", "jp2-path": "howtodoittowhich00hale_0128.jp2"}, "127": {"fulltext": "How to go into Society 109\\ndid not care for him a straw, and he did not know\\nthe Cattaraugus people, and he was afraid of the\\ngirls, who knew a great deal more than he did,\\nand so he was no good to anybody, and he\\nwould not go any longer. He would stay at home\\nand read Plato in the original. Messer wondered\\nat all this; he enjoyed Mrs. Judge Park s parties,\\nand Mrs. Dr. Holland s teas, and he could not see\\nwhy as bright a fellow as Dunster should not en-\\njoy them. But I tell you, said Dunster, that\\nI do not enjoy them; and, what is more, I tell\\nyou that these people do not want me to come.\\nThey ask me because they like my sister, as I\\nsaid, or my father, or my mother.\\nThen some one else who was there, whom I do\\nnot name, who was at least two years older than\\nthese young men, and so was qualified to advise\\nthem, addressed them thus\\nYou talk like children. Listen. It is of no\\nconsequence whether you like to go to these\\nplaces or do not like to go. None of us were sent\\nto Cattaraugus to do what we like to do. We were\\nsent here to do what we can to make this place\\ncheerful, spirited, and alive, a part of the king-\\ndom of heaven. Now if everybody in Cattaraugus\\nsulked off to read Plato, or to read The Three\\nGuardsmen, Cattaraugus would go to the dogs\\nvery fast, in its general sulkiness. There must be\\nintimate social order, and this is the method pro-\\nvided. Therefore, first, we must all of us go to\\nthese parties, whether we want to or not because", "height": "3684", "width": "2348", "jp2-path": "howtodoittowhich00hale_0129.jp2"}, "128": {"fulltext": "1 1 o How to do It\\nwe are in the world, not to do what we like to do,\\nbut what the world needs.\\nSecond, said this unknown some one, noth-\\ning is more snobbish than this talk about Mrs.\\nPark s wanting us or not wanting us. It simply\\nshows that we are thinking of ourselves a good\\ndeal more than she is. What Mrs. Park wants is\\nas many men at her party as she has women. She\\nhas made her list so as to balance them. As the\\nresult of that list, she has said she wanted me.\\nTherefore I am going. Perhaps she does want\\nme. If she does, I shall oblige her. Perhaps she\\ndoes not want me. If she does not, I shall punish\\nher, if I go, for telling what is not true; and I\\nshall go cheered and buoyed up by that reflection.\\nAnyway I go, not because I want to or do not\\nwant to, but because I am asked and in a world\\nof mutual relationships it is one of the things\\nthat I must do.\\nNo one replied to this address, but they all\\nthree put on their dress-coats and went. Dunster\\nwent to every party in Cattaraugus that winter,\\nand, as I have said, has since shown himself a\\nmost brilliant and successful leader of society.\\nThe truth is to be found in this little sermon.\\nTake society as you find it in the place where you\\nlive. Do not set yourself up, at seventeen years\\nold, as being so much more virtuous or grand or\\nlearned than the young people round you, or\\nthe old people round you, that you cannot asso-\\nciate with them on the accustomed terms of the", "height": "3708", "width": "2388", "jp2-path": "howtodoittowhich00hale_0130.jp2"}, "129": {"fulltext": "How to go into Society 1 1 1\\nplace. Then you are free from the first diffi-\\nculty of young people who have trouble in soci-\\nety for you will not be stuck up, to use a very\\nhappy phrase of your own age. When anybody,\\nin good faith, asks you to a party, and you have\\nno pre-engagement or other duty, do not ask\\nwhether these people are above you or below you,\\nwhether they know more or know less than you\\ndo, least of all ask why they invited you, but\\nsimply go. It is not of much importance whether\\non that particular occasion, you have what you\\ncall a good time 1 or do not have it. But it is of\\nimportance that you shall not think yourself a\\nperson of more consequence in the community\\nthan others, and that you shall easily and kindly\\nadapt yourself to the social life of the people\\namong whom you are.\\nThis is substantially what I have written to\\nStephen about what he is to do at New Altona.\\nNow, as for enjoying yourself when you have\\ncome to the party, for I wish you to understand\\nthat, though I have compelled you to go, I am not\\nin the least cross about it, but I want you to\\nhave what you yourself call a very good time\\nwhen you come there. Oh dear, I can remember\\nperfectly the first formal evening party at which I\\nhad a good time. Before that I had always\\nhated to go to parties, and since that I have al-\\n1 I have heard the phrase criticised by people who ought to\\nknow. But they did not. Dryden says, The sons of Belial had a\\nglorious time/ Dryden is a good enough authority for you and me.", "height": "3676", "width": "2340", "jp2-path": "howtodoittowhich00hale_0131.jp2"}, "130": {"fulltext": "1 1 2 How to do It\\nways liked to go. I am sorry to say I cannot tell\\nyou at whose house it was. That is ungrateful in\\nme. But I could tell you just how the pillars\\nlooked between which the sliding doors ran, for I\\nwas standing by one of them when my eyes were\\nopened, as the Orientals say, and I received great\\nlight. I had been asked to this party, as I sup-\\nposed and as I still suppose, by some people who\\nwanted my brother and sister to come, and thought\\nit would not be kind to ask them without asking\\nme. I did not know five people in the room. It\\nwas in a college town where there were five gen-\\ntlemen for every lady, so that I could get nobody\\nto dance with me of the people I did know. So it\\nwas that I stood sadly by this pillar, and said to\\nmyself, You were a fool to come here where no-\\nbody wants you, and where you did not want to\\ncome and you look like a fool standing by this\\npillar with nobody to dance with and nobody to\\ntalk to.\\nAt this moment, and as if to enlighten the cloud\\nin which I was, the revelation flashed upon me,\\nwhich has ever since set me all right in such mat-\\nters. Expressed in words, it would be stated thus\\nYou are a much greater fool if you suppose that\\nanybody in this room knows or cares where you\\nare standing or where you are not standing.\\nThey are attending to their affairs and you had\\nbest attend to yours, quite indifferent as to what\\nthey think of you. In this reflection I took im-\\nmense comfort, and it has carried me through", "height": "3708", "width": "2360", "jp2-path": "howtodoittowhich00hale_0132.jp2"}, "131": {"fulltext": "How to go into Society 1 1 3\\nevery form of social encounter from that day to\\nthis day. I don t remember in the least what I\\ndid, whether I looked at the portfolios of pictures,\\nwhich for some reason young people think a\\nvery poky thing to do, but which I like to do,\\nwhether I buttoned some fellow-student who was\\nless at ease than I, or whether I talked to some\\nnice old lady who had seen with her own eyes half\\nthe history of the world which is worth knowing.\\nI only know that, after I found out that nobody else\\nat the party was looking at me or was caring for\\nme, I began to enjoy it as thoroughly as I enjoyed\\nstaying at home.\\nNot long after I read this in Sartor Resartus,\\nwhich was a great comfort to me What Act of\\nParliament was there that you should be happy?\\nMake up your mind that you deserve to be hanged,\\nas is most likely, and you will take it as a favor\\nthat you are hanged in silk, and not in hemp.\\nOf which the application in this particular case is\\nthis that if Mrs. Park or Mrs. Tolman are kind\\nenough to open their beautiful houses for me, to\\nfill them with beautiful flowers, to provide a band\\nof music, to have ready their books of prints and\\ntheir foreign photographs, to light up the walks in\\nthe garden and the greenhouse, and to provide a\\ndelicious supper for my entertainment, and then\\nask, I will say, only one person whom I want to\\nsee, is it not very ungracious, very selfish, and very\\nsnobbish for me to refuse to take what is, because\\nof something which is not, because Ellen is not\\n8", "height": "3684", "width": "2340", "jp2-path": "howtodoittowhich00hale_0133.jp2"}, "132": {"fulltext": "1 14 How to do It\\nthere or George is not? What Act of Parliament\\nis there that I should have everything in my own\\nway?\\nAs it is with most things, then, the rule for\\ngoing into society is not to have any rule at all.\\nGo unconsciously; or, as St. Paul would put it,\\nDo not think of yourself more highly than you\\nought to think. Everything but conceit can be\\nforgiven to a young person in society. St. Paul,\\nby the way, high-toned gentleman as he was, is a\\nvery thorough guide in such affairs, as he is in\\nmost others. If you will get the marrow out of\\nthose little scraps at the end of his letters, you will\\nnot need any hand-books of etiquette.\\nAs I read this over, to send it to the printer, I\\nrecollect that, in one of the nicest sets of girls I ever\\nknew, they called the thirteenth chapter of the\\nFirst Epistle to the Corinthians the society chap-\\nter. Read it over, and see how well it fits, the\\nnext time Maud has been disagreeable, or you\\nhave been provoked yourself in the German.\\nThe gentleman is quiet, says Mr. Emerson,\\nwhose essay on society you will read with profit,\\nthe lady is serene. Bearing this in mind, you\\nwill not really expect, when you go to the dance at\\nMrs. Pollexfen s, that while you are standing in the\\nlibrary explaining to Mr. Sumner what he does not\\nunderstand about the Alabama Claims, watching\\nat the same time with jealous eye the fair form of\\nSybil as she is waltzing in that hated Clifford s\\narms, you will not, I say, really expect that her", "height": "3684", "width": "2336", "jp2-path": "howtodoittowhich00hale_0134.jp2"}, "133": {"fulltext": "How to go into Society 1 1 5\\nlight dress will be wafted into the gaslight over her\\nhead, she be surrounded with a lambent flame,\\nClifford basely abandon her, while she cries, O\\nFerdinand, Ferdinand! nor that you, leaving\\nMr. Sumner, seizing Mrs. General Grant s camel s-\\nhair shawl, rushing down the ball-room, will wrap\\nit around Sybil s uninjured form, and receive then\\nand there the thanks of her father and mother,\\nand their pressing request for your immediate\\nunion in marriage. Such things do not happen\\noutside the Saturday newspapers, and it is a great\\ndeal better that they do not. The gentleman is\\nquiet, and the lady is serene. In my own private\\njudgment, the best thing you can do at any party\\nis the particular thing which your host or hostess\\nexpected you to do when she made the party. If\\nit is a whist party, you had better play whist, if\\nyou can. If it is a dancing party, you had better\\ndance, if you can. If it is a music party, you had\\nbetter play or sing, if you can. If it is a croquet\\nparty, join in the croquet, if you can. When at\\nMrs. Thorndike s grand party, 1 Mrs. Colonel Goffe,\\nat seventy-seven, told old Rufus Putnam, who was\\nfive years her senior, that her dancing days were\\nover, he said to her, Well, it seems to be the\\namusement provided for the occasion. I think\\nthere is a good deal in that. At all events, do not\\nseparate yourself from the rest as if you were too\\nold or too young, too wise or too foolish, or had\\n1 Sayini8i4. House still standing at the corner of Park and\\nBeacon Streets, Boston.", "height": "3680", "width": "2304", "jp2-path": "howtodoittowhich00hale_0135.jp2"}, "134": {"fulltext": "1 1 6 How to do It\\nnot been enough introduced, or were in any sort of\\ndifferent clay from the rest of the pottery.\\nAnd now I will not undertake any specific direc-\\ntions for behavior. You know I hate them all. I\\nwill only repeat to you the advice which my father,\\nwho was my best friend, gave me after the first\\nevening call I ever made. The call was on a gen-\\ntleman whom both I and my father greatly loved.\\nI knew he would be pleased to hear that I had\\nmade the visit, and, with some pride, I told him,\\nbeing, as I calculate, thirteen years five months\\nand nineteen days old. He was pleased, very\\nmuch pleased, and he said so. I am glad you\\nmade the call; it was a proper attention to Mr.\\nPalfrey, who is one of your true friends and mine.\\nAnd now that you begin to make calls, let me give\\nyou one piece of advice. Make them short. The\\npeople who see you may be very glad to see you.\\nBut it is certain they were occupied with some-\\nthing when you came, and it is certain, therefore,\\nthat you have interrupted them.\\nI was a little dashed in the enthusiasm with\\nwhich I had told of my first visit. But the advice\\nhas been worth I cannot tell how much to me,\\nyears of life, and hundreds of friends.\\nPelham s rule for a visit is, Stay till you have\\nmade an agreeable impression, and then leave\\nimmediately. A plausible rule, but dangerous.\\nWhat if one should not make an agreeable impres-\\nsion after all? Did not Belch stay till near three\\nin the morning? And when he went, because I", "height": "3704", "width": "2352", "jp2-path": "howtodoittowhich00hale_0136.jp2"}, "135": {"fulltext": "How to go into Society 1 1 7\\nhad dropped asleep, did I not think him more dis-\\nagreeable than ever?\\nFor all I can say, or anybody else can say, it\\nwill be the manner of some people to give up\\nmeeting other people socially. I am very sorry\\nfor them, but I cannot help it. All I can say is\\ntjiat they will be sorry before they are done. I\\nwish they would read ^Esop s fable about the old\\nman and his sons and the bundle of rods. I wish\\nthey would find out definitely why God gave them\\ntongues and lips and ears. I wish they would\\ntake to heart the folly of this constant struggle in\\nwhich they live, against the whole law of the\\nbeing of a gregarious animal like man. What is\\nit that Westerly writes me, whose note comes to\\nme from the mail just as I finish this paper? I\\ndo not look for much advance in the world until\\nwe can get people out of their own self. And\\nwhat do you hear me quoting to you all the time,\\nwhich you can never deny, 1 but that the\\nhuman race is the individual of which men and\\nwomen are so many different members You\\nmay kick against this law, but it is true.\\nIt is the truth around which, like a crystal\\nround its nucleus, all modern civilization has\\ntaken order.\\n1 From one of Fichte s Lectures.", "height": "3684", "width": "2304", "jp2-path": "howtodoittowhich00hale_0137.jp2"}, "136": {"fulltext": "1 1 8 How to do It\\nCHAPTER VIII\\nHOW TO TRAVEL\\nFIRST, as to manner. You may travel on foot,\\non horseback, in a carriage with horses, in a\\ncarriage with steam, or in a steamboat or ship, and\\nalso in many other ways.\\nOf these, so far as mere outside circumstance\\ngoes, it is probable that the travelling with horses\\nin a canal-boat is the pleasantest of all, granting\\nthat there is no crowd of passengers, and that the\\nweather is agreeable. But there are so few parts\\nof the world where this is now practicable, that\\nwe need not say much of it. The school-girls of\\nthis generation may well long for those old halcyon\\ndays of Miss Portia Lesley s School. In that ideal\\nestablishment the girls went to Washington to\\nstudy political economy in the winter. They went\\nto Saratoga in July and August to study the ana-\\nlytical processes of Chemistry. There was also a\\ncourse there on the history of the Revolution.\\nThey went to Newport alternate years in the same\\nmonths, to study the Norse literature and swim-\\nming. They went to the White Sulphur Springs\\nand to Bath, to study the history of chivalry as\\nillustrated in the annual tournaments. They went\\nto Paris to study French, to Rome to study Latin,\\nto Athens to study Greek. In all parts of the\\nworld where they could travel by canals they did", "height": "3708", "width": "2352", "jp2-path": "howtodoittowhich00hale_0138.jp2"}, "137": {"fulltext": "How to Travel 1 1 9\\nso. While on the journeys they studied their\\narithmetic and other useful matters, which had\\nbeen passed by at the capitals. And while they\\nwere on the canals they washed and ironed their\\nclothes, so as to be ready for the next stopping-\\nplace. You can do anything you choose on a\\ncanal.\\nNext to canal travelling, a journey on horse-\\nback is the pleasantest. It is feasible for girls as\\nwell as boys, if they have proper escort and super-\\nintendence. You see the country; you know\\nevery leaf and twig; you are tired enough, and\\nnot too tired, when the day is done. When you\\nare at the end of each day s journey you find you\\nhave, all the way along, been laying up a store of\\npleasant memories. You have a good appetite for\\nsupper, and you sleep in one nap for the nine\\nhours between nine at night and six in the morn-\\ning.\\nYou might try this, Theodora, you and Robert.\\nI do not think your little pony would do, but your\\nuncle will lend you Throg for a fortnight. There\\nis nothing your uncle will not do for you, if you\\nask him the right way. When Robert s next\\nvacation comes, after he has been at home a week,\\nhe will be glad enough to start. You had better\\ngo now and see your Aunt Fanny about it. She is\\nalways up to anything. She and your Uncle\\nJohn will be only too glad of the excuse to do this\\nthing again. They have not done it since they\\nand I and P. came down through the Dixville", "height": "3684", "width": "2348", "jp2-path": "howtodoittowhich00hale_0139.jp2"}, "138": {"fulltext": "1 20 How to do It\\nNotch all four on a hand gallop, with the rain run-\\nning in sheets off our waterproofs. Get them to\\nsay they will go, and then hold them up to it.\\nFor dress, you, Theodora, will want a regular\\nbloomer to use when you are scrambling over the\\nmountains on foot. Indeed, on the White Moun-\\ntains now, the ladies best equipped ride up those\\nsteep pulls on men s saddles. For that work this\\nis much the safest. Have a simple skirt to but-\\nton round your waist while you are riding. It\\nshould be of waterproof, the English is the best.\\nBesides this, have a short waterproof sack with a\\nhood, which you can put on easily if a shower\\ncomes. Be careful that it has a hood. Any crev-\\nice between the head cover and the back cover\\nwhich admits air or wet to the neck is misery, if\\nnot fatal, in such showers as you are going to ride\\nthrough. Do not forget your gymnasium dress.\\nYou want another skirt for the evening, and this\\nand your tooth-brush and linen must be put up\\ntight and snug in two little bags. The old-fash-\\nioned saddle-bags will do nicely, if you can find a\\npair in the garret. The waterproof sack must be\\nin another roll outside.\\nAs for Robert, I shall tell him nothing about his\\ndress. A true gentleman is always so dressed\\nthat he can mount and ride for his life. That\\nwas the rule three hundred years ago, and I think\\nit holds true now.\\nDo not try to ride too much in one day. At\\nthe start, in particular, take care that you do not", "height": "3684", "width": "2380", "jp2-path": "howtodoittowhich00hale_0140.jp2"}, "139": {"fulltext": "How to Travel 121\\ntire your horses or yourselves. For yourselves,\\nvery likely ten miles will be enough for the first\\nday. It is not distance you are after, it is the en-\\njoyment of every blade of grass, of every flying\\nbird, of every whiff of air, of every cloud that\\nhangs upon the blue.\\nWalking is next best. The difficulty is about\\nbaggage and sleeping-places and then there has\\nbeen this absurd theory, that girls cannot walk.\\nBut they can. School-boys trying to make\\nimmense distances blister their feet, strain their\\nmuscles, get disgusted, borrow money, and ride\\nhome in the stage. But this is all nonsense.\\nDistance, as in riding, is not the object. Five\\nmiles is as good as fifty. On the other hand,\\nwhile the riding party cannot well be larger than\\nfour, the more the merrier on the walking party.\\nIt is true that the fare is sometimes better where\\nthere are but few. Any number of boys and girls,\\nif they can coax some older persons to go with\\nthem, who can supply sense and direction to the\\nhigh spirits of the juniors, may undertake such a\\njourney. There are but few rules beyond them,\\neach party may make its own.\\nFirst, never walk before breakfast. If you like,\\nyou may make two breakfasts and take a mile or\\ntwo between. But be sure to eat something be-\\nfore you are on the road.\\nSecond, do not walk much in the middle of the\\nday. It is dusty and hot then and the landscape\\nhas lost its special glory. By ten o clock you", "height": "3684", "width": "2344", "jp2-path": "howtodoittowhich00hale_0141.jp2"}, "140": {"fulltext": "122 How to do It\\nought to have found some camping-ground for\\nthe day: a nice brook running through a grove;\\na place to draw or paint or tell stories or read\\nthem or write them; a place to make waterfalls\\nand dams, to sail chips or build boats; a place\\nto make a fire and a cup of tea for the oldsters.\\nStay here till four in the afternoon, and then push\\non in the two or three hours which are left to the\\nsleeping-place agreed upon. Four or five hours\\non the road is all you want in each day. Even\\nresolute idlers, as it is to be hoped you all are on\\nsuch occasions, can get eight miles a day out of\\nthat, and that is enough for a true walking\\nparty. Remember all along that you are not\\nrunning a race with the railway train. If you\\nwere, you would be beaten certainly and the less\\nyou think you are, the better. You are travelling\\nin a method of which the merit is that it is not\\nfast, and that you see every separate detail of the\\nglory of the world. What a fool you are, then, if\\nyou tire yourself to death, merely that you may\\nsay that you did in ten hours what the locomotive\\nwould gladly have finished in one, if by that effort\\nyou have lost exactly the enjoyment of nature and\\nsociety that you started for.\\nThe perfection of undertakings in this line was\\nMrs. Merriam s famous walking party in the Green\\nMountains, with the Wadsworth girls. Wads-\\nworth was not their name, it was the name of\\nher school. She chose eight of the girls when\\nvacation came, and told them they might get", "height": "3712", "width": "2380", "jp2-path": "howtodoittowhich00hale_0142.jp2"}, "141": {"fulltext": "How to Travel 123\\nleave, if they could, to join her in Brattleborough\\nfor this tramp. And she sent her own invitation\\nto the mothers and to as many brothers. Six of\\nthe girls came. Clara Ingham was one of them,\\nand she told me all about it. Maud Ingletree and\\nEsther were there. There were six brothers also\\nand Archie Muldair and his wife, Fanny Muldair s\\nmother. They two tended out in a buggy, but\\ndid not do much walking. Mr. Merriam was with\\nthem, and, quite as a surprise, they had Thur-\\nlessen, a nice old Swede, who had served in the\\narmy, and had ever since been attached to that\\nschool as chore-man. At home he blacked the\\ngirls shoes, waited for them at concert, and\\nsometimes, for a slight bribe, bought almond\\ncandy for them in school hours, when they could\\nnot possibly live till afternoon without a supply.\\nThe girls said that the reason the war lasted so\\nlong w r as that Old Thurlessen was in the army,\\nand that nothing ever went quick when he was in\\nit. I believe there was something in this. Well,\\nOld Thurlessen had a canvas-top wagon, in which\\nhe carried five tents, five or six trunks, one or\\ntwo pieces of kitchen gear, his own self, and Will\\nCorcoran.\\nThe girls and boys did not so much as know\\nthat Thurlessen was in the party. That had all\\nbeen kept a solemn secret. They did not know\\nhow their trunks were going on, but started on\\nfoot in the morning from the hotel, passed up that\\nbeautiful village street in Brattleborough, came", "height": "3684", "width": "2320", "jp2-path": "howtodoittowhich00hale_0143.jp2"}, "142": {"fulltext": "1 24 How to do It\\nout through West Dummerston, and so along that\\nlovely West River. It was very easy to find a\\ncamp there, and when the sun came to be a little\\nhot, and they had all blown off a little of the\\nsteam of the morning, I think they were all glad\\nto come upon Mr. Muldair, sitting in the wagon\\nwaiting for them. He explained to them that, if\\nthey would cross the fence and go down to the\\nriver, they would rind his wife had planted her-\\nself; and there, sure enough, in a lovely little\\nnook, round which the river swept, with rocks and\\ntrees for shade, with shawls to lounge upon, and\\nthe water to play with, they spent the day. Of\\ncourse they made long excursions into the woods\\nand up and down the stream, but here was head-\\nquarters. Hard-boiled eggs from the haversacks,\\nwith bread and butter, furnished forth the meal,\\nand Mr. Muldair insisted on toasting some salt-\\npork over the fire, and teaching the girls to like\\nit sandwiched between crackers. Well, at four\\no clock everybody was ready to start again, and\\nwas willing to walk briskly. And at six, what\\nshould they see but the American flag flying, and\\nThurlessen s pretty little encampment of his five\\ntents, pitched in a horseshoe form, with his wagon,\\nas a sort of commissary s tent, just outside. Two\\ntents were for the girls, two tents for the boys,\\nand the headquarters tent for Mr. and Mrs. Mer-\\nriam. And that night they all learned the luxury\\nand sweetness of sleeping upon beds of hemlock\\nbranches. Thurlessen had supper all ready as", "height": "3684", "width": "2348", "jp2-path": "howtodoittowhich00hale_0144.jp2"}, "143": {"fulltext": "How to Travel 125\\nsoon as they were washed and ready for it. And\\nafter supper they sat round the fire a little while\\nsinging. But before nine o clock every one of\\nthem was asleep.\\nSo they fared up and down through those lovely\\nvalleys of the Green Mountains, sending Thur-\\nlessen on about ten miles every day, to be ready\\nfor them when night came. If it rained, of course\\nthey could put in to some of those hospitable Ver-\\nmont farmers homes, or one of the inns in the\\nvillages. But, on the whole, they had good\\nweather, and boys and girls always hoped that\\nthey might sleep out-doors.\\nThese are, however, but the variations and\\namusements of travel. You and I would rind it\\nhard to walk to Liverpool, if that happened to be\\nthe expedition in hand or on foot. And in ninety-\\nnine cases out of a hundred you and I will have to\\nadapt ourselves to the methods of travel which the\\nmajority have agreed upon.\\nBut for pleasure travel, in whatever form, much\\nof what has been said already applies. The best\\nparty is two, the next best four, the next best one,\\nand the worst three. Beyond four, except in\\nwalking parties, all are impossible, unless they be\\nmembers of one family under the command of a\\nfather or mother. Command is essential when you\\npass four. All the members of the party should\\nhave or should make a community of interests.\\nIf one draws, all had best draw. If one likes to\\nclimb mountains, all had best climb mountains.", "height": "3680", "width": "2336", "jp2-path": "howtodoittowhich00hale_0145.jp2"}, "144": {"fulltext": "126 How to do It\\nIf one rises early, all had best rise early and so\\non. Do not tell me you cannot draw. It is quite\\ntime you did. You are your own best teacher.\\nAnd there is no time or place so fit for learning\\nas when you are sitting under the shade of a\\nhigh rock on the side of Whiteface, or looking\\noff into the village street from the piazza of a\\nhotel.\\nThe party once determined on and the route, re-\\nmember that the old conditions of travel and the\\nnew conditions of most travel of to-day are pre-\\ncisely opposite. For in old travel, as on horse-\\nback or on foot now, you saw the country while\\nyou travelled. Many of your stopping-places\\nwere for rest, or because night had fallen, and you\\ncould see nothing at night. Under the old sys-\\ntem, therefore, an intelligent traveller might keep\\nin motion from day to day, slowly, indeed, but\\nseeing something all the time, and learning what\\nthe country was through which he passed by talk\\nwith the people. But in the new system, popu-\\nlarly called the improved system, he is shut up\\nwith his party and a good many other parties in\\na tight box with glass windows, and whirled on\\nthrough dust if it be dusty, or rain if it be rainy,\\nunder arrangements which make it impossible to\\nconverse with the people of the country, and al-\\nmost impossible to see what that country is.\\nThere is a little conversation with the natives.\\nBut it relates mostly to the price of pond-lilies\\nor of crullers or of native diamonds. I once put", "height": "3712", "width": "2324", "jp2-path": "howtodoittowhich00hale_0146.jp2"}, "145": {"fulltext": "How to Travel 127\\nmy head out of a window in Ashland, and, ad-\\ndressing a crowd of boys promiscuously, called\\nJohn, John. John stepped forward, as I had\\nfelt sure he would, though I had not before had\\nthe pleasure of his acquaintance. I asked how\\nhis mother was, and how the other children were,\\nand he said they were very well. But he did not\\nsay anything else, and as the train started at that\\nmoment I was not able to continue the conversa-\\ntion, which was at the best, you see, conducted\\nunder difficulties.\\nAll this makes it necessary that, in our modern\\ntravelling, you select with particular care your\\nplaces to rest, and when you have selected them,\\nthat you stay in them, at the least one day, that\\nyou may rest, and that you may know something\\nof the country you are passing. A man or a\\nstrong woman may go from Boston to Chicago\\nin a little more than twenty-five hours. If he be\\ngoing because he has to, it is best for him to go in\\nthat way, because he is out of his misery the\\nsooner. Just so it is better to be beheaded than\\nto be starved to death. But a party going from\\nBoston to Chicago purely on an expedition of\\npleasure, ought not to advance more than a hundred\\nmiles a day, and might well spend twenty hours\\nout of every twenty-four at well-chosen stopping-\\nplaces on the way. They would avoid all large\\ncities, which are for a short stay exactly alike and\\nequally uncomfortable they would choose pleas-\\nant places for rest, and thus when they arrived at", "height": "3684", "width": "2288", "jp2-path": "howtodoittowhich00hale_0147.jp2"}, "146": {"fulltext": "128 How to do It\\nChicago they would have a real fund of happy,\\npleasant memories.\\nApplying the same principle to travel in Europe,\\nI am eager to correct a mistake which many of\\nyou will be apt to make at the beginning, hot-\\nblooded young Americans as you are, eager to\\nput through what you are at, even though it\\nbe the most exquisite of enjoyments, and ignorant\\nas you all are, till you are taught, of the possibili-\\nties of happy life before you, if you will only let\\nthe luscious pulp of your various bananas lie on\\nyour tongue and take all the good of it, instead\\nof bolting life as if it were nauseous medicine.\\nBecause you have but little time in Europe, you\\nwill be anxious to see all you can. That is quite\\nright. Remember, then, that true wisdom is to\\nstay three days in one place, rather than to spend\\nbut one day in each of three. If you insist on\\none day in Oxford, one in Birmingham, one in\\nBristol, why then there are three inns or hotels\\nto be hunted up, three packings and unpackings,\\nthree sets of letters to be presented, three sets of\\nstreets to learn, and, after it is all over, your mem-\\nories of those three places will be merely of the\\noutside misery of travel. Give up two of them\\naltogether, then. Make yourself at home for the\\nthree days in whichever place of the three best\\npleases you. Sleep till your nine hours are up\\nevery night. Breakfast all together. Avail your-\\nselves of your letters of introduction. See things\\nwhich are to be seen, or persons who are to be", "height": "3708", "width": "2368", "jp2-path": "howtodoittowhich00hale_0148.jp2"}, "147": {"fulltext": "How to Travel 129\\nknown, at the right times. Above all, see twice\\nwhatever is worth seeing. Do not forget this\\nrule; we remember what we see twice. It is\\nthat stereoscopic memory of which I told you\\nbefore. We do not remember with anything like\\nthe same reality or precision what we have only\\nseen once. It is in some slight appreciation of\\nthis great fundamental rule, that you stay three\\ndays in any place which you really mean to be ac-\\nquainted with, that Miss Ferrier lays down her\\nbright rule for a visit, that a visit ought to con-\\nsist of three days, the rest day, the drest day,\\nand the pressed day.\\nAnd, lastly, dear friends, for the most enter-\\ntaining of discourses on the most fascinating of\\nthemes must have a lastly, lastly, be sure\\nthat you know what you travel for. Why, we\\ntravel to have a good time, says that incorrigible\\nPauline Ingham, who will talk none but the\\nYankee language. Dear Pauline, if you go about\\nthe world expecting to find that same good\\ntime of yours ready-made, inspected, branded,\\nstamped, jobbed by the jobbers, retailed by the\\nretailers, and ready for you to buy with your\\nspending-money, you will be sadly mistaken,\\nthough you have for spending-money all that\\nunited health, high spirits, good-nature, and kind\\nheart of yours, and all papa s lessons of forget-\\nting yesterday, leaving to-morrow alone, and liv-\\ning with all your might to-day. It will never do,\\nPauline, to have to walk up to the innkeeper and\\n9", "height": "3684", "width": "2280", "jp2-path": "howtodoittowhich00hale_0149.jp2"}, "148": {"fulltext": "130 How to do It\\nsay, Please, we have come for a good time, and\\nwhere shall we find it? Take care that you have\\nin reserve one object, I do not care much what it\\nis. Be ready to press plants, or be ready to col-\\nlect minerals. Or be ready to wash in water-colors,\\nI do not care how poor they are. Or, in Europe,\\nbe ready to inquire about the libraries, or the\\nbaby-nurseries, or the art-collections, or the bo-\\ntanical gardens. Understand in your own mind\\nthat there is something you can inquire for and be\\ninterested in, though you be dumped out of a car\\nat New Smithville. It may, perhaps, happen that\\nyou do not for weeks or months revert to this\\nreserved object of yours. Then happiness may\\ncome for, as you have found out already, I think,\\nhappiness is something which happens, and is not\\ncontrived. On this theme you will find an excel-\\nlent discourse in the beginning of Mr. Freeman\\nClarke s Eleven Weeks in Europe.\\nFor directions for the detail of travel, there are\\nnone better than those in the beginning of Rollo\\nin Europe. There is much wisdom in the gen-\\neral directions to travellers in the prefaces to the\\nold editions of Murray. A young American will\\nof course eliminate the purely English necessities\\nfrom both sides of those equations. There is a\\ngood article by Dr. Bellows on the matter in the\\nNorth American Review. And you yourself, after\\nyou have been forty-eight hours in Europe, will\\nfeel certain that you can write better directions\\nthan all the rest of us can, put together.", "height": "3684", "width": "2356", "jp2-path": "howtodoittowhich00hale_0150.jp2"}, "149": {"fulltext": "How to Travel 131\\nAnd, so my dear young friends, the first half of\\nthis book comes to an end. The programme of\\nthe beginning is finished, and I am to say Good-\\nby. If I have not answered all the nice, intelli-\\ngent letters which one and another of you have\\nsent me since we began together, it has only been\\nbecause I thought I could better answer the mul-\\ntitude of such unknown friends in print, than a\\nfew in shorter notes of reply. It has been to me\\na charming thing that so many of you have been\\ntempted to break through the magic circle of the\\nprinted pages, and come to closer terms with one\\nwho has certainly tried to speak as a friend to all\\nof you. Do we all understand that in talking,\\nin reading, in writing, in going into society, in\\nchoosing our books, or in travelling, there is no\\narbitrary set of rules? The commandments are\\nnot carved in stone. We shall do these things\\nrightly if we do them simply and unconsciously, if\\nwe are not selfish, if we are willing to profit by other\\npeople s experience, and if, as we do them, we can\\nmanage to remember that right and wrong depend\\nmuch more on the spirit than on the manner in\\nwhich the thing is done. We shall not make many\\nblunders if we live by the four rules they painted\\non the four walls of the Detroit Club-house.\\nDo not you know what those were?\\n1. Look up, and not down.\\n2. Look forward, and not backward.\\n3. Look out, and not in.\\n4. Lend a hand.", "height": "3680", "width": "2324", "jp2-path": "howtodoittowhich00hale_0151.jp2"}, "150": {"fulltext": "132 How to do It\\nThe next half of the book will be the applica-\\ntion of these rules to life in school, in vacation,\\nlife together, life alone, and some other details not\\nyet touched upon.\\nCHAPTER IX\\nLIFE AT SCHOOL\\nI DO not mean life at a boarding-school. If I speak\\nof that, it is to be at another time. No, I mean life\\nat a regular every-day school, in town or in the\\ncountry, where you go in the morning and come\\naway at eleven or at noon, and go again in the\\nafternoon and come away after two or three hours.\\nSome young people hate this life, and some like it\\ntolerably well. I propose to give some information\\nwhich shall make it more agreeable all round.\\nAnd I beg it may be understood that I do not\\nappear as counsel for either party, in the instruc-\\ntion and advice I give. That means that, as the\\nlawyers say, I am not retained by the teachers,\\nformerly called schoolmistresses and school-\\nmasters, or by the pupils, formerly called boys\\nand girls. I have been a schoolmaster myself, and\\nI enjoyed the life very much, and made among\\nmy boys some of the best of the friends of my\\nlife. I have also been a school-boy, and I\\nroughed through my school life with comparative\\ncomfort and ease. As master and as boy I learned", "height": "3684", "width": "2396", "jp2-path": "howtodoittowhich00hale_0152.jp2"}, "151": {"fulltext": "Life at School 133\\nsome things which I think can be explained to\\nboys and girls now, so as to make life at school\\neasier and really more agreeable.\\nMy first rule is, that you\\nAccept the Situation.\\nPerhaps you do not know what that means. It\\nmeans that, as you are at school, whether you\\nreally like going or not, you determine to make\\nthe very best you can of it, and that you do not\\nmake yourself and everybody else wretched by\\nsulking and grumbling about it, and wishing\\nschool was done, and wondering why your father\\nsends you there, and asking leave to look at the\\nclock in the other room, and so on.\\nWhen Dr. Kane or Captain McClure was lying\\non a skin on a field of ice, in a blanket bag\\nbuttoned over his head, with three men one side of\\nhim and three the other, and a blanket over them\\nall, with the temperature seventy-eight degrees\\nbelow zero, and daylight a month and a half away,\\nthe position was by no means comfortable. But a\\nbrave man does not growl or sulk in such a posi-\\ntion. He accepts the situation. That is, he\\ntakes that as a thing for granted, about which\\nthere is to be no further question. Then he is in\\ncondition to make the best of it, whatever that\\nbest may be. He can sing We won t go home\\ntill morning, or he can tell the men the story of\\nWilliam Fitzpatrick and the Belgian coffee-grinder,\\nor he can say good-night and imagine himself", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0153.jp2"}, "152": {"fulltext": "134 How to do It\\namong the Kentish hop-fields, till before he\\nknows it the hop-sticks begin walking round and\\nround, and the haycocks to make faces at him,\\nand and and he he he is fast asleep.\\nThat comfort comes of accepting the situation.\\nNow here you are at school, I will say, for three\\nhours. Accept the situation like a man or a\\nwoman, and do not sulk like a fool. As Mr.\\nAbbott says, in his admirable rule, in Rollo or\\nJonas, When you grant, grant cheerfully. You\\nhave come here to school without a fight, I sup-\\npose. When your father told you to come, you\\ndid not insult him, as people do in very poor plays\\nand very cheap novels. You did not say to him,\\nMiscreant and villain, I renounce thee, I defy\\nthee to the teeth I am none of thine, and hence-\\nforth I leave thee in thy low estate. You did not\\nleap in the middle of the night from a three-story\\nwindow, with your best clothes in a handkerchief,\\nand go and assume the charge of a pirate clipper,\\nwhich was lying hidden in a creek in the Back Bay.\\nOn the contrary, you went to school when the\\ntime came. As you have done so, determine, first\\nof all, to make the very best of it. The best can\\nbe made first-rate. But a great deal depends on\\nyou in making it so.\\nTo make the whole thing thoroughly attractive,\\nto make the time pass quickly, and to have school\\nlife a natural part of your other life, my second\\nrule is,\\nDO WHAT YOU DO WITH ALL YOUR MIGHT.", "height": "3704", "width": "2336", "jp2-path": "howtodoittowhich00hale_0154.jp2"}, "153": {"fulltext": "Life at School 135\\nIt is a good rule in anything; in sleeping, in\\nplaying, or in whatever you have in hand. But\\nnothing tends to make school time pass quicker\\nand the great point, as I will acknowledge, is to\\nget through with the school hours as quickly as\\nwe fairly can.\\nNow, if in written arithmetic, for instance, you\\nwill start instantly on the sums as soon as they are\\ngiven out; if you will bear on hard on the pencil,\\nso as to make clear white marks, instead of greasy,\\nflabby pale ones on the slate if you will rule the\\ncolumns for the answers as carefully as if it were\\na bank ledger you were ruling, or if you will wash\\nthe slate so completely that no vestige of old work\\nis there, you will find that the mere exercise of\\nenergy of manner infuses spirit and correctness\\ninto the thing done.\\nI remember my drawing-teacher once snapped\\nthe top of my pencil with his forefinger, gently,\\nand it flew across the room. He laughed and\\nsaid, How can you expect to draw a firm line\\nwith a pencil held like that It was a good\\nlesson, and it illustrates this rule, Do with all\\nyour might the work that is to be done.\\nWhen I was at school at the old Latin School\\nin Boston, opposite where Ben Franklin went to\\nschool and where his statue is now, in the same\\nspot in space where you eat your lunch if you go\\ninto the ladies eating-room at Parker s Hotel,\\nwhen I was at school there, I say, things were in\\nthat semi-barbarous state that with a school", "height": "3676", "width": "2324", "jp2-path": "howtodoittowhich00hale_0155.jp2"}, "154": {"fulltext": "136 How to do It\\nattendance of four hours in the morning and\\nthree in the afternoon, we had but five minutes\\nrecess in the morning and five in the afternoon.\\nWe went out in divisions of eight or ten each\\nand the worst of all was that the playground (now\\ncalled so) was a sort of platform, of which one half\\nwas under cover, all of which was, I suppose,\\nsixteen feet long by six wide, with high walls, and\\nstairs leading to it.\\nOf course we could have sulked away all our\\nrecess there, complaining that we had no better\\nplace. Instead of which, we accepted the situa-\\ntion, we made the best of it, and with all our\\nmight entered on the one amusement possible\\nin such quarters.\\nWe provided a stout rope, well knotted. As\\nsoon as recess began, we divided into equal par-\\nties, one under cover and the other out, grasping\\nthe rope, and endeavoring each to draw the other\\nparty across the dividing line. Greeks and Tro-\\njans you will see the game called in English\\nbooks. Little we knew of either; but we hard-\\nened our hands, toughened our muscles, and exer-\\ncised our chests, arms, and legs much better than\\ncould have been expected, all by accepting the\\nsituation and doing with all our might what our\\nhands found to do.\\nLessons are set for average boys at school,\\nboys of the average laziness. If you really go\\nto work with all your might then, you get a good\\ndeal of loose time, which, in general, you can ap-", "height": "3684", "width": "2380", "jp2-path": "howtodoittowhich00hale_0156.jp2"}, "155": {"fulltext": "Life at School 137\\nply to that standing nuisance the evening lesson.\\nSometimes, I know, for what reason I do not know,\\nthis study of the evening lesson in school is pro-\\nhibited. When it is, the good boys and quick boys\\nhave to learn how to waste their extra time, which\\nseems to be a pity. But with a sensible master,\\nit is a thing understood, that it is better for boys\\nor girls to study hard while they study, and never\\nto learn to dawdle. Taking it for granted that you\\nare in the hands of such masters or mistresses, I\\nwill take it for granted that, when you have learned\\nthe school lesson, there will be no objection to your\\nnext learning the other lesson, which lazier boys\\nwill have to carry home.\\nLastly, you will find you gain a great deal by\\ngiving to the school lesson all the color and light\\nwhich every-day affairs can lend to it. Do not let\\nit be a ghastly skeleton in a closet, but let it come\\nas far as it will into daily life. When you read in\\nColburn s Oral Arithmetic, that a man bought\\nmutton at six cents a pound, and beef at seven,\\nask your mother what she pays a pound now, and\\ndo the sum with the figures changed. When the\\nboys come back after vacation, find out where they\\nhave been, and look out Springfield, and the Notch,\\nand Dead River, and Moosehead Lake, on the map,\\nand know where they are. When you get a\\nchance at the Republican before the others have\\ncome down to breakfast, read the Vermont news,\\nunder the separate head of that State, and find out\\nhow many of those Vermont towns are on your", "height": "3684", "width": "2340", "jp2-path": "howtodoittowhich00hale_0157.jp2"}, "156": {"fulltext": "138 How to do It\\nMitchell. When it is your turn to speak, do not\\nbe satisfied with a piece from the Speaker, that\\nall the boys have heard a hundred times; but get\\nsomething out of the Tribune, or the Compan-\\nion, or Young Folks, or from the new Tennyson\\nat home.\\nI once went to examine a high school, on a\\nlonely hillside in a lonely country town. The first\\nclass was in botany, and they rattled off from the\\nbook very fast. They said cotyledon, and syn-\\ngenesious, and coniferous, and such words, re-\\nmarkably well, considering they did not care two\\nstraws about them. Well, when it was my turn to\\nmake a few remarks, I said,\\nHuckleberry.\\nI do not remember another word I said, but I\\ndo remember the sense of amazement that a min-\\nister should have spoken such a wicked word in a\\nschool-room. What was worse, I sent a child out\\nto bring in some unripe huckleberries from the\\nroadside, and we went to work on our botany to\\nsome purpose.\\nMy dear children, I see hundreds of boys who\\ncan tell me what is thirteen seventeenths of two\\nelevenths of five times one half of a bushel of\\nwheat, stated in pecks, quarts, and pints and yet\\nif I showed them a grain of wheat and a grain of\\nunhulled rice and a grain of barley, they would\\nnot know which was which. Try not to let your\\nschool life sweep you wholly away from the home\\nlife of every day.", "height": "3684", "width": "2352", "jp2-path": "howtodoittowhich00hale_0158.jp2"}, "157": {"fulltext": "Life in Vacation 139\\nCHAPTER X\\nLIFE IN VACATION\\nHow well I remember my last vacation I knew\\nit was my last, and I did not lose one instant of it.\\nSix weeks of unalloyed\\nTrue, after school days are over, people have\\nwhat are called vacations. Your father takes his\\nat the store, and Uncle William has the long\\nvacation, when the Court does not sit. But a\\nman s vacation, or a woman s, is as nothing when\\nit is compared with a child s or a young man s or\\na young woman s home from school. For papa\\nand Uncle William are carrying about a set of\\ncares with them all the time. They cannot help\\nit, and they carry them bravely, but they carry\\nthem all the same. So you see a vacation for\\nmen and women is generally a vacation with its\\nweight of responsibility. But your vacations, while\\n3 ou are at school, though they have their respon-\\nsibilities, indeed, have none under which you\\nought not to walk off as cheerfully as Gretchen,\\nthere, walks down the road with that pail of milk\\nupon her head. I hope you will learn to do that\\nsome day, my dear Fanchon.\\nHear, then, the essential laws of vacation:\\nFirst of all,\\nDO NOT GET INTO OTHER PEOPLE S WAY.", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0159.jp2"}, "158": {"fulltext": "140 How to do It\\nHorace and Enoch would not have made such a\\nmess of it last summer, and got so utterly into\\ndisgrace, if they could only have kept this rule in\\nmind. But, from mere thoughtlessness, they were\\nmaking people wish they were at the North Pole\\nall the time, and it ended in their wishing that\\nthey were there themselves.\\nThus, the very first morning after they had come\\nhome from Leicester Academy, and, indeed, they\\nhad been welcomed with all the honors only the\\nnight before, when Margaret, the servant, came\\ndown into the kitchen, she found her fire lighted,\\nindeed, but there were no thanks to Master Enoch\\nfor that. The boys were going out gunning that\\nmorning, and they had taken it into their heads\\nthat the two old fowling-pieces needed to be thor-\\noughly washed out, and with hot water. So they\\nhad got up, really at half-past four had made the\\nkitchen fire themselves had put on ten times as\\nmuch water as they wanted, so it took an age to\\nboil; had got tired waiting, and raked out some\\ncoals and put on some more water in a skillet;\\nhad upset this over the hearth, and tried to wipe\\nit up with the cloth that lay over Margaret s\\nbread-cakes as they were rising; had meanwhile\\ntaken the guns to pieces, and laid the pieces\\non the kitchen table had piled up their oily\\ncloths on the settle and on the chairs had spilled\\noil from the lamp-filler, in trying to drop some\\ninto one of the ramrod sockets, and thus, by the\\ntime Margaret did come down, her kitchen and\\nher breakfast both were in a very bad way.", "height": "3684", "width": "2348", "jp2-path": "howtodoittowhich00hale_0160.jp2"}, "159": {"fulltext": "Life in Vacation 141\\nHorace said, when he was arraigned, that he\\nhad thought they should be all through before\\nhalf past-five that then they would have cleared\\nup, and have been well across the pasture, out\\nof Margaret s way. Horace did not know that\\nwatched pots are mighty unsartin in their times\\nof boiling.\\nNow all this row, leading to great unpopularity\\nof the boys in regions where they wanted to be\\nconciliatory, would have been avoided if Horace\\nand Enoch had merely kept out of the way. There\\nwere the Kendal-house in the back-yard, or the\\nwood-shed, where they could have cleaned the\\nguns, and then nobody would have minded if\\nthey had spilled ten quarts of water.\\nThis seems like a minor rule. But I have put\\nit first, because a good deal of comfort or discom-\\nfort hangs on it.\\nScientifically, the first rule would be,\\nSave Time.\\nThis can only be done by system. A vacation is\\ngold, you see, if properly used it is distilled gold,\\nif there could be such, to be correct, it is\\nburnished, double-refined gold, or gold purified.\\nIt cannot be lengthened. There is sure to be too\\nlittle of it. So you must make sure of all there\\nis and this requires system.\\nIt requires, therefore, that, first of all, even\\nbefore the term time is over, you all deter-\\nmine very solemnly what the great central busi-", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0161.jp2"}, "160": {"fulltext": "142 How to do It\\nness of the vacation shall be. Shall it be an\\narchery club? Or will we build the Falcon s\\nNest in the buttonwood over on the Strail? Or\\nshall it be some other sport or entertainment?\\nLet this be decided with great care and, once\\ndecided, hang to this determination, doing some-\\nthing determined about it every living day. In\\ntruth, I recommend application to that business\\nwith a good deal of firmness, on every day, rain\\nor shine, even at certain fixed hours unless, of\\ncourse, there is some general engagement of the\\nfamily or of the neighborhood which interferes.\\nIf you are all going on a lily party, why, that will\\ntake precedence.\\nThen I recommend that, quite distinct from\\nthis, you make up your own personal and separate\\nmind as to what is the thing which you yourself\\nhave most hungered and thirsted for in the last\\nterm, but have not been able to do to your mind,\\nbecause the school work interfered so badly.\\nSome such thing, I have no doubt, there is. You\\nwanted to make some electrotype medals, as good\\nas that first-rate one that Muldair copied when he\\nlived in Paxton. Or you want to make some\\nplaster casts. Or you want to read some par-\\nticular book or books. Or you want to use John s\\ntool-box for some very definite and attractive pur-\\npose. Very well take this up also, for your indi-\\nvidual or special business. The other is the busi-\\nness of the crowd; this is your avocation when\\nyou are away from the crowd. I say away; I", "height": "3712", "width": "2372", "jp2-path": "howtodoittowhich00hale_0162.jp2"}, "161": {"fulltext": "Life in Vacation 143\\nmean it is something you can do without having\\nto hunt them up, and coax them to go on with\\nyou.\\nBesides these, of course there is all the home\\nlife. You have the garden to work in. You can\\nhelp your mother wash the tea things. You can\\nmake cake, if you keep on the blind side of old\\nRosamond and so on.\\nThus you are triply armed. Indeed, I know no\\nlife which gets on well, unless it has these three\\nsides, whether life with the others, life by yourself,\\nor such life as may come without any plan or effort\\nof your own.\\nNo I do not know which of these things you\\nwill choose, perhaps you will choose none of\\nthem. But it is easy enough to see how fast\\na day of vacation .will go by if you, Stephen,\\nor you, Clara, have these several resources or\\ndeterminations.\\nHere is the ground-plan of it, as I might steal\\nit from Fanchon s journals\\nTuesday. Second day of vacation. Fair. Wind\\nwest. Thermometer sixty-three degrees, before\\nbreakfast.\\nDownstairs in time. \\\\Mem. 1. Be careful about\\nthis. It makes much more disturbance in the house-\\nhold than you think for, if you are late to breakfast,\\nand it sets back the day terribly.]\\nWiped while Sarah washed. Herbert read us the\\nnew number of Tig and Tag, while we did this, and\\nmade us scream, by acting it with Silas, behind the", "height": "3676", "width": "2324", "jp2-path": "howtodoittowhich00hale_0163.jp2"}, "162": {"fulltext": "144 How to do It\\nsofa and on the chairs. At nine, all was done, and we\\nwent up the pasture to Mont Blanc. Worked all the\\nmorning on the drawbridge. We have got the two\\nlarge logs into place, and have dug out part of the\\ntrench. Home at one, quite tired.\\n[Mem. 2. Mont Blanc is a great boulder, part of a\\npark of boulders, in the edge of the wood-lot. Other\\nsimilar rocks are named the Jungfrau, because un-\\nclimbable, the Aiguilles, c. This about the draw-\\nbridge and logs, readers will understand as well as I\\ndo.]\\nHad just time to dress for dinner. Mr. Links, or\\nLynch, was here a very interesting man, who has de-\\nscended an extinct volcano. He is going to give me\\nsome Pele s hair. I think I shall make a museum.\\nAfter dinner we all sat on the piazza some time, till he\\nwent away. Then I came up here, and fixed my\\ndrawers. I have moved my bed to the other side of the\\nchamber. This gives me a great deal more room. Then\\nI got out my palette, and washed it, and my colors. I\\nam going to paint a cluster of grape-leaves for mamma s\\nbirthday. It is a great secret I had only got the\\nthings well out, when the Fosdicks came and proposed\\nwe should all ride over with them to Worcester, where\\nHoudin the juggler was. Such a splendid time as we\\nhave had How he does some of the things I do not\\nknow. I brought home a flag and three great pepper-\\nmints for Pet. We did not get home till nearly eleven.\\n[Mem. 3. This is pretty late for young people of\\nyour age but, as Madame Roland said, a good deal has\\nto be pardoned to the spirit of liberty and, so far as I\\nhave observed, in this time, generally is.]", "height": "3708", "width": "2364", "jp2-path": "howtodoittowhich00hale_0164.jp2"}, "163": {"fulltext": "Life Alone 145\\nNow, if you will analyze that bit of journal, you\\nwill see, first, that the day is full of what Mr.\\nClough calls\\nThe joy of eventful living.\\nThat girl never will give anybody cause to say\\nshe is tired of her vacations, if she can spend them\\nin that fashion. You will see, next, that it is all\\nin system, and, as it happens, just on the system I\\nproposed. For you will observe that there is the\\ngreat plan, with others, of the fortress, the draw-\\nbridge, and all that there is the separate plan for\\nFanchon s self, of the water-color picture and,\\nlastly, there is the unplanned surrender to the\\naccident of the Fosdicks coming round to propose\\nHoudin.\\nWill you observe, lastly, that Fanchon is not\\nselfish in these matters, but lends a hand where\\nshe finds an opportunity?\\nCHAPTER XI\\nLIFE ALONE\\nWhen I was a very young man, I had occasion to\\ntravel two hundred miles down the valley of the\\nConnecticut River. I had just finished a delight-\\nful summer excursion in the service of the State\\nof New Hampshire as a geologist, and I left the\\nother geological surveyors at Haverhill.\\nTO", "height": "3676", "width": "2296", "jp2-path": "howtodoittowhich00hale_0165.jp2"}, "164": {"fulltext": "146 How to do It\\nI remembered John Ledyard. Do you, dear\\nYoung America? John Ledyard, having deter-\\nmined to leave Dartmouth College, built himself\\na boat, or digged for himself a canoe, and sailed\\ndown on the stream reading the Greek Testament,\\nor Plutarch s Lives, I forget which, on the way.\\nHere was I, about to go down the same river.\\nI had ten dollars in my pocket, be the same more\\nor less. Could not I buy a boat for seven, my\\nprovant for a week for three more, and so arrive\\nin Springfield in ten days time, go up to the\\nHardings and spend the night, and go down to\\nBoston, on a free pass I had, the next day?\\nHad I been as young as I am now, I should\\nhave done that thing. I wanted to do it then,\\nbut there were difficulties.\\nFirst, whatever was to be done must be done\\nat once. For, if I were delayed only a day at\\nHaverhill, I should have, when I had paid my\\nbill, but eight dollars and a half left. Then how\\nbuy the provant for three dollars, and the boat\\nfor six?\\nSo I went at once to the seaport or maritime\\ndistrict of that flourishing town, to find, to my\\ndismay, that there was no boat, canoe, dug-out,\\nor bateau, there was nothing. As I remember\\nthings now, there was not any sort of coffin that\\nwould ride the waves in any sort of way.\\nThere were, however, many pundits, or learned\\nmen. They are a class of people I have always\\nfound in places or occasions where something\\n1", "height": "3700", "width": "2404", "jp2-path": "howtodoittowhich00hale_0166.jp2"}, "165": {"fulltext": "Life Alone 147\\nbesides learning was needed. They tried, as is\\nthe fashion of their craft, to make good the lack\\nof boats by advice.\\nFirst, they proved that it would have been of\\nno use had there been any boats. Second, they\\nproved that no one ever had gone down from\\nHaverhill in a boat at that season of the year,\\nergo, that no one ought to think of going. Third,\\nthey proved, what I knew very well before, that\\nI could go down much quicker in the stage.\\nFourth, with astonishing unanimity they agreed,\\nthat, if I would only go down as far as Hanover,\\nthere would be plenty of boats; the river would\\nhave more water in it; I should be past this fall\\nand that fall, this rapid and that rapid and, in\\nshort, that, before the worlds were, it seemed pre-\\ndestined that I should start from Hanover.\\nAll this they said in that seductive way in\\nwhich a dry-goods clerk tells you that he has no\\nchecked gingham, and makes you think you are a\\nfool that you asked for checked gingham; that\\nyou never should have asked, least of all, should\\nhave asked him.\\nSo I left the beach at Haverhill, disconcerted,\\ndisgraced, conscious of my own littleness and\\nfolly, and, as I was bid, took passage in the Tele-\\ngraph coach for Hanover, giving orders that I\\nshould be called in the morning.\\nI was called in the morning. I mounted the\\nstage-coach, and I think we came to Hanover\\nabout half-past ten, my first and last visit at that", "height": "3664", "width": "2304", "jp2-path": "howtodoittowhich00hale_0167.jp2"}, "166": {"fulltext": "148 How to do It\\nshrine of learning. Pretty hot it was on the top\\nof the coach, and I was pretty tired, and a good\\ndeal chafed as I saw from that eyry the lovely, cool\\nriver all the way at my side. I took some courage\\nwhen I saw White s dam and Brown s dam, or\\nSmith s dam and Jones s dam, or whatever the\\ndams were, and persuaded myself that it would\\nhave been hard work hauling round them.\\nNathless, I was worn and weary when I arrived\\nat Hanover, and was told there would be an hour\\nbefore the Telegraph went forward. Again I\\nhurried to the strand.\\nThis time I found a boat. A poor craft it was,\\nbut probably as good as Ledyard s. Leaky, but\\ncould be calked. Destitute of row-locks, but they\\ncould be made.\\nI found the owner. Yes, he would sell her to\\nme. Nay, he was not particular about price.\\nPerhaps he knew that she was not worth any-\\nthing. But, with that loyalty to truth, not to say\\npride of opinion, which is a part of the true New-\\nEnglander s life, this sturdy man said, frankly,\\nthat he did not want to sell her, because he did\\nnot think I ought to go that way.\\nVain for me to represent that that was my\\naffair, and not his.\\nClearly he thought it was his. Did he think I\\nwas a boy who had escaped from parental care\\nPerhaps. For at that age I had not this mus-\\ntache or these whiskers.\\nHad he, in the Laccadive Islands, some worth-", "height": "3684", "width": "2340", "jp2-path": "howtodoittowhich00hale_0168.jp2"}, "167": {"fulltext": "Life Alone 149\\nless son who had escaped from home to go a\\nwhaling? Did he wish in his heart that some\\nother shipmaster had hindered him, as he now\\nwas hindering me? Alas, I know not! Only\\nthis I know, that he advised me, argued with me,\\nnay, begged me not to go that way. I should get\\naground. I should be upset. The boat would be\\nswamped. Much better go by the Telegraph.\\nDear reader, I was young in life, and I accepted\\nthe reiterated advice, and took the Telegraph. It\\nwas one of about four prudent things which I\\nhave done in my life, which I can remember now,\\nall of which I regret at this moment.\\nNow, why did I give up a plan, at the solicita-\\ntion of an utter stranger, which I had formed\\nintelligently, and had looked forward to with\\npleasure? Was I afraid of being drowned? Not\\nI. Hard to drown in the upper Connecticut the\\nboy who had for weeks been swimming three\\ntimes a day in that river and in every lake or\\nstream in upper or central New Hampshire. Was\\nI afraid of wetting my clothes? Not I. Hard\\nto hurt with water the clothes in which I had\\nslept on the top of Mt. Washington, swam the\\nAmmonoosuc, or sat out a thunder-shower on\\nMt. Jefferson.\\nDear boys and girls, I was, by this time, afraid\\nof myself. I was afraid of being alone.\\nThis is a pretty long text. But it is the text\\nfor this paper. You see I had had this four or\\nfive hours pull down on the hot stage-coach. I", "height": "3676", "width": "2324", "jp2-path": "howtodoittowhich00hale_0169.jp2"}, "168": {"fulltext": "150 How to do It\\nhad been conversing with myself all the time,\\nand I had not found it the best of company. I\\nwas quite sure that the voyage would cost a week.\\nMaybe it would cost more. And I was afraid\\nthat I should be very tired of it and of myself\\nbefore the thing was done. So I meekly returned\\nto the Telegraph, faintly tried the same experi-\\nment at Windsor for the last time, and then took\\nthe Telegraph for the night, and brought up next\\nday at Greenfield.\\nCan I, perhaps, give some hints to you, boys\\nand girls, which will save you from such a mis-\\ntake as I made then?\\nI do not pretend that you should court solitude.\\nThat is all nonsense, though there is a good deal\\nof it in the books, as there is of other nonsense.\\nYou are made for society, for converse, sympathy,\\nand communion. Tongues are made to talk, and\\nears are made to listen. So are eyes made to see.\\nYet night falls sometimes, when you cannot see.\\nAnd, as you ought not to be afraid of night, you\\nought not to be afraid of solitude, when you cannot\\ntalk or listen.\\nWhat is there, then, that we can do when\\nwe are alone?\\nMany things. Of which now it will be enough\\nto speak a little in detail of five. We can think,\\nwe can read, we can write, we can draw, we can\\nsing. Of these we will speak separately. Of the\\nrest I will say a word, and hardly more.\\nFirst, we can think. And there are some places", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0170.jp2"}, "169": {"fulltext": "Life Alone 151\\nwhere we can do nothing else. In a railway car-\\nriage, for instance, on a rainy or a frosty day, you\\ncannot see the country. If you are without com-\\npanions, you cannot talk, ought not, indeed,\\ntalk much, if you had them. You ought not read,\\nbecause reading in the train puts your eyes out,\\nsooner or later. You cannot write. And in most\\ntrains the usages are such that you cannot sing.\\nOr, when they sing in trains, the whole company\\ngenerally sings, so that rules for solitude no longer\\napply.\\nWhat can you do, then You can think. Learn\\nto think carefully, regularly, so as to think with\\npleasure.\\nI know some young people who had two or\\nthree separate imaginary lives, which they took\\nup on such occasions. One was a supposed life\\nin the Shenandoah Valley in Virginia. Robert\\nused to plan the whole house and grounds just\\nwhat horses he would keep, what hounds, what\\ncows, and other stock. He planned all the\\nneighbors houses, and who should live in them.\\nThere were the Fairfaxes, very nice, but rather\\nsecesh; and the Sydneys, who had been loyal\\nthrough and through. There was that plucky\\nFrank Fairfax, and that pretty Blanche Sydney.\\nThen there were riding parties, archery parties,\\npicnics on the river, expeditions to the Natural\\nBridge, and once a year a regular meet for a\\nfox-hunt.\\nSpringfield, twenty-five minutes for refresh-", "height": "3668", "width": "2324", "jp2-path": "howtodoittowhich00hale_0171.jp2"}, "170": {"fulltext": "152 How to do It\\nments, says the conductor, and Robert is left to\\ntake up his history some other time.\\nIt is a very good plan to have not simply\\nstories on hand, as he had, but to be ready to\\ntake up the way to plan your garden, the ar-\\nrangement of your books, the order of next year s\\nReading Club, or any other truly good subjects\\nwhich have been laid by for systematic thinking,\\nthe first time you are alone. Bear this in mind as\\nyou read. If you had been General Sullivan, at\\nthe battle of Brandywine, you are not quite cer-\\ntain whether you would have done as he did. No?\\nWell, then, keep that for a nut to crack the first\\ntime you have to be alone. What would you have\\ndone?\\nThis matter of being prepared to think is really\\na pretty important matter, if you find some night\\nthat you have to watch with a sick friend. You\\nmust not read, write, or talk there. But you must\\nkeep awake. Unless you mean to have the time\\npass dismally slow, you must have your regular\\ntopics to think over, carefully and squarely.\\nAn imaginary conversation, such as Madame de\\nGenlis describes, is an excellent resource at such a\\ntime.\\nMany and many a time, as I have been grinding\\nalong at night on some railway in the Middle\\nStates, when it was too early to sleep, and too\\nlate to look at the scenery, have I called into\\nimaginary council a circle of the nicest people in\\nthe world.", "height": "3684", "width": "2340", "jp2-path": "howtodoittowhich00hale_0172.jp2"}, "171": {"fulltext": "Life Alone 153\\nLet me suppose, I would say to myself, that\\nwe were all at Mrs. Tileston s in the front parlor,\\nwhere the light falls so beautifully on the laugh-\\ning face and shoulder of that Bacchante. Let me\\nsuppose that besides Mrs. Tileston, Edith was\\nthere, and Emily and Carrie and Haliburton and\\nFred. Suppose just then the door-bell rang, and\\nMr. Charles Sumner came upstairs fresh from\\nWashington. What should we all say and do?\\nWhy, of course we should be glad to see him,\\nand we should ask him about Washington and the\\nSession, what sort of a person Lady Bruce was,\\nand whether it was really true that General\\nButler said that bright thing about the Governor\\nof Arkansas.\\nAnd Mr. Sumner would say that General But-\\nler said a much better thing than that. He said\\nthat m-m-m-m-m\\nThen Mrs. Tileston would say, Oh, I thought\\nthat s-s-s-s-s\\nThen I should say, Oh no I am sure that\\nu-u-u-u c.\\nThen Edith would laugh and say, Why, no,\\nMr. Hale. I am sure that, c., c, c, c.\\nYou will find that the carrying out an imaginary\\nconversation, where you really fill these blanks,\\nand make the remarks of the different people in\\ncharacter, is a very good entertainment, what\\nwe called very good fun when you and I were at\\nschool, and helps along the hours of your watch-\\ning or of your travel greatly.", "height": "3668", "width": "2280", "jp2-path": "howtodoittowhich00hale_0173.jp2"}, "172": {"fulltext": "154 How to do It\\nSecond, as I said, there is reading. Now I\\nhave already gone into some detail in this mat-\\nter. But under the head of solitude, this is to be\\nadded, that one is often alone, when he can read.\\nAnd books, of course, are such a luxury. But do\\nyou know that if you expect to be alone, you had\\nbetter take with you only books enough, and not\\ntoo many? It is an embarrassment of riches,\\nsometimes, to find yourself with too many books.\\nYou are tempted to lay down one and take up\\nanother; you are tempted to skip and skim too\\nmuch, so that you really get the good of none of\\nthem.\\nThere is no time so good as the forced stopping-\\nplaces of travel for reading up the hard, heavy\\nreading which must be done, but which nobody\\nwants to do. Here, for two years, I have been\\ntrying to make you read Gibbon, and you would\\nnot touch it at home. But if I had you in the\\nmission-house at Mackinaw, waiting for days for\\na steamboat, and you had finished Blood and\\nThunder, and Sighs and Tears, and then found\\na copy of Gibbon in the house, I think you would\\ngo through half of it, at least, before the steamer\\ncame.\\nWalter Savage Landor used to keep five books,\\nand only five, by him, I have heard it said. When\\nhe had finished one of these, and finished it com-\\npletely, he gave it away, and bought another. I\\ndo not recommend that, but I do recommend the\\nprinciple of thorough reading on which it is", "height": "3684", "width": "2336", "jp2-path": "howtodoittowhich00hale_0174.jp2"}, "173": {"fulltext": "Life Alone 155\\nfounded. Do not be fiddling over too many\\nbooks at one time.\\nThird, But, my dear Mr. Hale, I get so tired,\\nsometimes, of reading. Of course you do. Who\\ndoes not? I never knew anybody who did not\\ntire of reading sooner or later. But you are alone,\\nas we suppose. Then be all ready to write. Take\\ncare that your inkstand is filled as regularly as\\nthe wash-pitcher on your washstand. Take care\\nthat there are pens and blotting-paper, and every-\\nthing that you need. These should be looked to\\nevery day, with the same care with which every\\nother arrangement of your room is made. When\\nI come to make you that long-promised visit, and\\nsay to you, before my trunk is open, I want to\\nwrite a note, Blanche, be all ready at the instant.\\nDo not have to put a little water into the ink-\\nstand, and to run down to papa s office for some\\nblotting-paper, and get the key to mamma s desk\\nfor some paper. Be ready to write for your life,\\nat any moment, as Walter, there, is ready to ride\\nfor his.\\nDear me Mr. Hale, I hate to write. What\\nshall I say?\\nDo not say what Mr. Hale has told you, what-\\never else you do. Say what you yourself may\\nwant to see hereafter. The chances are very small\\nthat anybody else, save some dear friend, will\\nwant to see what you write.\\nBut, of course, your journal, and especially your\\nletters, are matters always new, for which the day", "height": "3672", "width": "2272", "jp2-path": "howtodoittowhich00hale_0175.jp2"}, "174": {"fulltext": "156 How to do It\\nitself gives plenty of subjects, and these two are\\nan admirable regular resort when you are alone.\\nAs to drawing, no one can have a better draw-\\ning-teacher than himself. Remember that. And\\nwhoever can learn to write can learn to draw.\\nOf all the boys who have ever entered at the\\nWorcester Technical School, it has proved that all\\ncould draw, and I think the same is true at West\\nPoint. Keep your drawings, not to show to other\\npeople, but to show yourself whether you are im-\\nproving. And thank me, ten years hence, that I\\nadvised you to do so.\\nYou do not expect me to go into detail as to\\nthe method in which you can teach yourself.\\nThis is, however, sure. If you will determine to\\nlearn to see things truly, you will begin to draw\\nthem truly. It is, for instance, almost never that\\nthe wheel of a carriage really is round to your\\neye. It is round to your thought. But unless\\nyour eye is exactly opposite the hub of the wheel\\nin the line of the axle, the wheel does not make\\na circle on the retina of your eye, and ought not\\nto be represented by a circle in your drawing.\\nTo draw well, the first resolution and the first\\nduty is to see well. Second, do not suppose that\\nmere technical method has much to do with real\\nsuccess. Soft pencil rather than hard sepia rather\\nthan India ink. Yes but it is pure truth that tells\\nin drawing, and that is what you can gain. Take\\nperfectly simple objects, at a little distance, to\\nbegin with. Yes, the gate-posts at the garden", "height": "3672", "width": "2356", "jp2-path": "howtodoittowhich00hale_0176.jp2"}, "175": {"fulltext": "Habits in Church 157\\ngate are as good as anything. Draw the outline\\nas accurately as you can, but remember there is\\nno outline in nature, and that the outline in draw-\\ning is simply conventional; represent which\\nmeans present again, or re-present the shadows\\nas well as you can. Notice, is the shadow under\\nthe cap of the post deeper than that of the side?\\nThen let it be re-presented so on your paper.\\nDo this honestly, as well as you can. Keep it to\\ncompare with what you do next week or next\\nmonth. And if you have a chance to see a good\\ndraughtsman work, quietly watch him, and re-\\nmember. Do not hurry, nor try hard things at\\nthe beginning. Above all, do not begin with\\nlarge landscapes.\\nAs for singing, there is nothing that so lights\\nup a whole house as the strain, through the open\\nwindows, of some one who is singing alone. We\\nfeel sure, then, that there is at least one person in\\nthat house who is well and is happy.\\nCHAPTER XII\\nHABITS IN CHURCH\\nPerhaps I can fill a gap, if I say something to\\nyoung people about their habits in church-going,\\nand in spending the hour of the church service.\\nWhen I was a boy, we went to school on week-\\ndays for four hours in the morning and three in", "height": "3668", "width": "2304", "jp2-path": "howtodoittowhich00hale_0177.jp2"}, "176": {"fulltext": "158 How to do It\\nthe afternoon. We went to church on Sunday at\\nabout half-past ten, and church let out at twelve.\\nWe went again in the afternoon, and the service\\nwas a little shorter. I knew and know precisely\\nhow much shorter, for I sat in sight of the clock,\\nand bestowed a great deal too much attention on\\nit. But I do not propose to tell you that.\\nTill I was taught some of the things which I\\nnow propose to teach you, this hour and a half\\nin church seemed to me to correspond precisely\\nto the four hours in school, I mean it seemed\\njust as long. The hour and twenty minutes of\\nthe afternoon seemed to me to correspond pre-\\ncisely with the three hours of afternoon school.\\nAfter I learned some of these things, church-\\ngoing seemed to me very natural and simple, and\\nthe time I spent there was very short and very\\npleasant to me.\\nI should say, then, that there are a great\\nmany reasonably good boys and girls, reasonably\\nthoughtful, also, who find the confinement of a\\npew oppressive, merely because they do not know\\nthe best way to get the advantage of a service,\\nwhich is really of profit to children as it is to\\ngrown-up people, and which never has its full\\nvalue as it does when children and grown people\\njoin together in it.\\nNow, to any young people who are reading this\\npaper, and are thinking about their own habits\\nin church, I should say very much what I should\\nabout swimming, or drawing, or gardening; that,", "height": "3684", "width": "2340", "jp2-path": "howtodoittowhich00hale_0178.jp2"}, "177": {"fulltext": "Habits in Church 159\\nif the thing to be done is worth doing at all, you\\nwant to do it with your very best power. You\\nwant to give yourself up to it, and get the very\\nutmost from it.\\nYou go to church, I will suppose, twice a day\\non Sunday. Is it not clearly best, then, to carry\\nout to the very best the purpose with which you are\\nthere? You are there to worship God. Steadily\\nand simply determine that you will worship him,\\nand you will not let such trifles distract you as\\noften do distract people from this purpose.\\nWhat if the door does creak? what if a dog\\ndoes bark near by? what if the horses outside do\\nneigh or stamp You do not mean to confess that\\nyou, a child of God, are going to submit to dogs,\\nor horses, or creaking doors\\nIf you will give yourself to the service with all\\nyour heart and soul, with all your might, as a\\nboy does to his batting or his catching at base-\\nball if, when the congregation is at prayer, you\\ndetermine that you will not be hindered in your\\nprayer; or, when the time comes for singing, that\\nyou will not be hindered from joining in the sing-\\ning with voice or with heart, why, you can do\\nso. I never heard of a good fielder in base-ball\\nmissing a fly because a dog barked, or a horse\\nneighed, on the outside of the ball-ground.\\nIf I kept a high school, I would call together\\nthe school once a month, to train all hands in the\\nhabits requisite for listeners in public assemblies.\\nThey should be taught that just as rowers in a", "height": "3668", "width": "2312", "jp2-path": "howtodoittowhich00hale_0179.jp2"}, "178": {"fulltext": "160 How to do It\\nboat-race row and do nothing else, as soldiers\\nat dress parade present arms, shoulder arms, and\\nthe rest, and do nothing else, no matter what hap-\\npens, during that half-hour, that so, when peo-\\nple meet to listen to an address or to a concert,\\nthey should listen, and do nothing else.\\nIt is perfectly easy for people to get control\\nand keep control of this habit of attention. If I\\nhad the exercise I speak of, in a high school, the\\nscholars should be brought together, as I say, and\\ncarried through a series of discipline in presence\\nof mind.\\nBooks, resembling hymn-books in weight and\\nsize, should be dropped from galleries behind\\nthem, till they were perfectly firm under such\\nscattering fire, and did not look round squeaking\\ndolls, of the size of large children, should be led\\nsqueaking down the passages of the school-room,\\nand other strange objects should be introduced,\\nuntil the scholars were all proof, and did not turn\\ntowards them once. Every one of those scholars\\nwould thank me afterwards.\\nThink of it. You give a dollar, that you may\\nhear one of Thomas s concerts. How little of\\nyour money s worth you get, if twenty times, as the\\nconcert goes on, you must turn round to see if it\\nwas Mrs. Grundy who sneezed, or Mr. Bundy; or\\nif it was Mr. Golightly or Mrs. Heavyside who\\ncame in too late at the door. And this attention\\nto what is before you is a matter of habit and dis-\\ncipline. You should determine that you will only", "height": "3700", "width": "2336", "jp2-path": "howtodoittowhich00hale_0180.jp2"}, "179": {"fulltext": "Habits in Church 161\\ndo in church what you go to church for, and ad-\\nhere to your determination until the habit is\\nformed.\\nIf you find, as a great many boys and girls do,\\nthat the sermon in church comes in as a stum-\\nbling-block in the way of this resolution, that you\\ncannot fix your attention steadily upon it, I recom-\\nmend that you try taking notes of it. I have never\\nknown this to fail.\\nIt is not necessary to do this in short-hand,\\nthough that is a very charming accomplishment.\\nAny one of you can teach himself how to write\\nshort-hand, and there is no better practice than\\nyou can make for yourself at church in taking\\nnotes of sermons.\\nBut supposing you cannot write short-hand.\\nTake a little book with stiff covers, such as you\\ncan put in your pocket. The reporters use books\\nof ruled paper, of the length of a school writing-\\nbook, but only two or three inches wide, and open-\\ning at the end. That is a very good shape. Then\\nyou want a pencil or two cut sharp before you go\\nto church. You will learn more easily what you\\nwant to write than I can teach you. You cannot\\nwrite the whole, even of the shortest sentence,\\nwithout losing part of the next. But you can write\\nthe leading ideas, perhaps the leading words.\\nWhen you go home you will find you have a\\nskeleton, as it is called, of the whole sermon.\\nAnd, if you want to profit by the exercise, you\\nmay very well spend an hour of the afternoon in", "height": "3664", "width": "2324", "jp2-path": "howtodoittowhich00hale_0181.jp2"}, "180": {"fulltext": "1 62 How to do It\\nwriting out in neat and finished form a sketch of\\nsome one division of it.\\nBut even if you do nothing with the notes after\\nyou come home, you will find that they have made\\nthe sermon very short for you; that you have\\nbeen saved from sleepiness, and that you after-\\nwards remember what the preacher said, with un-\\nusual distinctness. You will also gradually gain a\\nhabit of listening, with a view to remembering;\\nnoticing specially the course and train of the argu-\\nment or of the statement of any speaker.\\nOf course I need not say that in church you\\nmust be reverent in manner, must not disturb\\nothers, and must not occupy yourself intentionally\\nwith other people s dress or demeanor. If you\\nreally meant or wanted to do these things, you\\nwould not be reading this paper.\\nBut it may be worth while to say that even chil-\\ndren and other young people may remember to\\nadvantage that they form a very important part of\\nthe congregation. If, therefore, the custom of\\nworship where you are arranges for responses to\\nbe read by the people, you, who are among the\\npeople, are to respond. If it provides for congre-\\ngational singing, and you can sing the tune, you\\nare to sing. It is certain that it requires the peo-\\nple all to be in their places when the service begins.\\nThat you can do as well as the oldest of them.\\nWhen the service is ended, do not hurry away.\\nDo not enter into a wild and useless competition\\nwith the other boys as to which shall leap off the", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0182.jp2"}, "181": {"fulltext": "Life with Children 163\\nfront steps the soonest upon the grass of the\\nchurchyard. You can arrange much better races\\nelsewhere.\\nWhen the benediction is over, wait a minute in\\nyour seat; do not look for your hat and gloves till\\nit is over, and then quietly and without jostling\\nleave the church, as you might pass from one\\nroom of your father s house into another, when a\\nlarge number of his friends were at a great party.\\nThat is precisely the condition of things in which\\nyou are all together.\\nObserve, dear children, I am speaking only of\\nhabits of outside behavior at church. I intention-\\nally turn aside from speaking of the communion\\nwith God, to which the church will help you, and\\nthe help from your Saviour which the church will\\nmake real. These are very great blessings, as I\\nhope you will know. Do not run the risk of los-\\ning them by neglecting the little habits of concen-\\ntrated thought and of devout and simple behavior\\nwhich may make the hour in church one of the\\nshortest and happiest hours of the week.\\nCHAPTER XIII\\nLIFE WITH CHILDREN\\nTHERE is a good deal of the life of boys and girls\\nwhich passes when they are with other boys and\\ngirls, and involves some difficulties with a great", "height": "3676", "width": "2308", "jp2-path": "howtodoittowhich00hale_0183.jp2"}, "182": {"fulltext": "164 How to do It\\nmany pleasures, all its own. It is generally taken\\nfor granted that if the children are by themselves,\\nall will go well. And if you boys and girls did but\\nknow it, many very complimentary things are said\\nabout you in this very matter. Children do un-\\nderstand each other so well. Children get along\\nso well with each other. I feel quite relieved\\nwhen the children find some companions. This\\nsort of thing is said behind the children s backs at\\nthe very moment when the same children, quite\\nstrangers to each other, are wishing that they were\\nat home themselves, or at least that these sudden\\nnew companions were.\\nThere is a well-studied picture of this mixed-up\\nlife of boys and girls with other boys and girls who\\nare quite strangers to them in the end of Miss\\nEdgeworth s Sequel to Frank, a book which\\nI cannot get the young people to read as much as I\\nwish they would. And I do not at this moment\\nremember any other sketch of it in fiction quite so\\nwell managed, with so little overstatement, and\\nwith so much real good sense which children may\\nremember to advantage.\\nOf course, in the first place, you are to do as you\\nwould be done by. But, when you have said this,\\na question is still involved, for you do not know for\\na moment how you would be done by; or if you\\ndo know, you know simply that you would like to\\nbe let off from the company of these new-found\\nfriends. If I did as I would be done by, said\\nClara, I should turn round and walk to the other", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0184.jp2"}, "183": {"fulltext": "Life with Children 165\\nend of the piazza, and I should leave the whole\\nparty of these strange girls alone. I was having a\\nvery good time without them, and I dare say they\\nwould have a better time without me. But papa\\nbrought me to them, and said their father was in\\ncollege with him, and that he wanted that we\\nshould know each other. So I could not do, in\\nthat case, exactly as I would be done by without\\ndispleasing papa, and that would not be doing to\\nhim at all as I would be done by.\\nThe English of all this is, my dear Clara, that in\\nthat particular exigency on the piazza at Newbury\\nyou had a nice book, and you would have been\\nglad to be left alone nay, at the bottom of your\\nheart, you would be glad to be left alone a good\\ndeal of your life. But you do not want to be left\\nalone all your life. And if your father had taken\\nyou to Old Point Comfort for a month, instead of\\nNewbury, and you were as much a stranger to the\\nways there as this shy Lucy Percival is to our\\nNorthern ways at Newbury, you would be very\\nmuch obliged to any nice Virginian girl who\\nswallowed down her dislike of Yankees in gen-\\neral, and came and welcomed you as prettily as,\\nin fact, you did the Percivals when your father\\nbrought you to them. The doing as you would be\\ndone by requires a study of all the conditions, not\\nof the mere outside accident of the moment.\\nThe direction familiarly given is that we should\\nmeet strangers half-way. But I do not find that\\nthis wholly answers. These strangers may be re-", "height": "3668", "width": "2332", "jp2-path": "howtodoittowhich00hale_0185.jp2"}, "184": {"fulltext": "1 66 How to do It\\npresented by globules of quicksilver, or, indeed, of\\nwater, on a marble table. Suppose you pour out\\ntwo little globules of quicksilver at each of two\\npoints like these two. Suppose you make the\\nglobules just so large that they meet half-way,\\nthus, OO. At the points where they touch they\\nonly touch. It even seems as if there were a little\\nrepulsion, so that they shrink away from each other.\\nBut, if you will enlarge one of the drops never so\\nlittle, so that it shall meet the other a very little\\nbeyond half-way, why, the two will gladly run to-\\ngether into one, and will even forget that they ever\\nhave been parted. That is the true rule for meet-\\ning strangers. Meet them a little bit more than\\nhalf-way. You will find in life that the people who\\ndo this are the cheerful people, and happy, who\\nget the most out of society, and, indeed, are every-\\nwhere prized and loved. All this is worth saying\\nin a book published in Boston, because New Eng-\\nenders inherit a great deal of the English shyness,\\nwhich the French call mauvaise honte, or bad\\nshame, and they need to be cautious particularly\\nto meet strangers a little more than half-way. Bos-\\nton people, in particular, are said to suffer from the\\nhabits of distance or reserve.\\nBut I am sure I do not know what to say to\\nthem, says Robert, who with a good deal of diffi-\\nculty has been made to read this paper thus far.\\nMy dear Bob, have I said that you must talk to\\nthem? I knew you pretended that you could not\\ntalk to people, though yesterday, when I was try-", "height": "3680", "width": "2372", "jp2-path": "howtodoittowhich00hale_0186.jp2"}, "185": {"fulltext": "Life with Children 167\\ning to get my nap in the hammock, I certainly\\nheard a great deal of rattle from somebody who\\nwas fixing his boat with Clem Waters in the wood-\\nhouse. But I have never supposed that you were\\nto sit in agreeable conversation about the weather,\\nor the opera, with these strange boys and girls.\\nNobody but prigs would do that, and I am glad to\\nsay you are not a prig. But if you were turned in\\non two or three boys as Clara was on the Percival\\ngirls, a good thing to say would be, Would you\\nlike to go in swimming? or How would you\\nlike to see us clean our fish? or I am going up\\nto set snares for rabbits how would you like to\\ngo? Give them a piece of yourself. That is\\nwhat I mean by meeting more than half-way.\\nFrankly, honorably, without unfair reserve, which\\nis to say, like a gentleman, share with these\\nstrangers some part of your own life which makes\\nyou happy. Clara, there, will do the same thing.\\nShe will take these girls to ride, or she will teach\\nthem how to play copack, or she will tell them\\nabout her play of the Sleeping Beauty, and en-\\nlist some of them to take parts. This is what I\\nmean by meeting people more than half-way.\\nIt may be that some of the chances of life pitch-\\nfork in upon you and your associates a bevy of\\nlittle children smaller than yourselves, whom you\\nare expected to keep an eye upon. This is a\\nmuch severer trial of your kindness, and of your\\ngood sense also, than the mere introduction to\\nstrange boys and girls of your own age. Little", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0187.jp2"}, "186": {"fulltext": "1 68 How to do It\\nchildren seem very exacting. They are not so to\\na person who understands how to manage them.\\nBut very likely you do not understand, and,\\nwhether you do or do not, they require a constant\\neye. You will find a great deal to the point in\\nJonas s directions to Rollo, and in Beechnut s\\ndirections to those children in Vermont; and per-\\nhaps in what Jonas and Beechnut did with the\\nboys and girls who were hovering round them all\\nthe time you will find more light than in their\\ndirections. Children, particularly little children,\\nare very glad to be directed, and to be kept even\\nat work, if they are in the company of older per-\\nsons, and think they are working with them.\\nJonas states it thus: Boys will do any amount\\nof work if there is somebody to plan for them,\\nand they will like to do it. If there is any un-\\ndertaking of an afternoon, and you find that there\\nis a body of the younger children who want to be\\nwith you who are older, do not make them and\\nyourselves unhappy by rebuking them for tag-\\nging after you. Of course they tag after you.\\nAt their age you were glad of such improving com-\\npany as yours is. It has made you what you are.\\nInstead of scolding them, then, just avail your-\\nselves of their presence, and make the occasion\\ncomfortable to them, by giving them some occupa-\\ntion for their hands. See how cleverly Fanny is\\nmanaging down on the beach with those four little\\nimps. Fanny really wants to draw, and she has\\nher water-colors, and Edward Holiday has his and", "height": "3684", "width": "2364", "jp2-path": "howtodoittowhich00hale_0188.jp2"}, "187": {"fulltext": "Life with Children 169\\nis teaching her. And these four children from\\nthe hotel have tagged down after her. You\\nwould say that was too bad, and you would send\\nthem home, I am afraid. Fanny has not said any\\nsuch thing. She has accepted the position,\\nand made herself queen of it, as she is apt to do.\\nShe showed Reginald, first of all, how to make a\\nrainbow of pebbles, violet pebbles, indigo peb-\\nbles, blue pebbles, and so on to red ones. She\\nexplained that it had to be quite large so as to\\ngive the good effect. In a minute Ellen had the\\nidea and started another, and then little Jo began\\nto help Ellen, and Phil to help Rex. And there\\nthose four children have been tramping back and\\nforth over the beach for an hour, bringing and sort-\\ning and arranging colored pebbles while Edward\\nand Fanny have gone on quietly with their drawing.\\nIn short, the great thing with children, as with\\ngrown people, is to give them something to do.\\nYou can take a child of two years on your knee,\\nwhile there is reading aloud, so that the company\\nhopes for silence. Well, if you only tell that child\\nto be still, he will be wretched in one minute, and\\nin two will be on the floor and rushing wildly all\\nround the room. But if you will take his little\\nplump hand and pat a cake it on yours, or\\nmake his little fat fingers into steeples or letters\\nor rabbits, you can keep him quiet without saying\\na single word for half an hour. At the end of the\\nmost tiresome railway journey, when everybody\\nin the car is used up, the children most of all,", "height": "3676", "width": "2312", "jp2-path": "howtodoittowhich00hale_0189.jp2"}, "188": {"fulltext": "170 How to do It\\nyou can cheer up these poor tired little things\\nwho have been riding day and night for six days\\nfrom Pontchartrain, if you will take out a pair of\\nscissors and cut out cats and dogs and dancing-\\ngirls from the newspaper or from the back of a\\nletter, and will teach them how to parade them\\nalong on the velvet of the car. Indeed, I am not\\nquite sure but you will entertain yourself as much\\nas any of them.\\nIn any acting of charades, any arrangement of\\ntableaux vivants or similar amusements, you will\\nalways find that the little children are well pleased,\\nand, indeed, are fully satisfied, if they also can be\\npressed into the service as slaves or soldiers,\\nor, as the procession-makers say, citizens gen-\\nerally, or what the stage-managers call super-\\nnumeraries. They need not be intrusted with\\nspeaking parts it is enough for them to know\\nthat they are recognized as a part of the company.\\nI do not think that I enjoy anything more than\\nI do watching a birthday party of children who\\nhave known each other at a good Kinder-Garten\\nschool like dear Mrs. Heard s. Instead of sitting\\nwearily around the sides of the room, with only\\nsuch variations as can be rendered by a party of\\nrude boys playing tag up and down the stairs and\\nin the hall, these children, as soon as four of them\\narrive, begin to play some of the games they have\\nbeen used to playing at school, or branch off into\\nother games which neither school nor recess has\\nall the appliances for. This is because these chil-", "height": "3684", "width": "2336", "jp2-path": "howtodoittowhich00hale_0190.jp2"}, "189": {"fulltext": "Life with your Elders 171\\ndren are trained together to associate with each\\nother. The misfortune of most schools is that,\\nto preserve the discipline, the children are trained\\nto have nothing to do with each other, and it is\\nonly at recess, or in going and coming, that they\\nget the society which is the great charm and only\\nvalue of school life. In college, or in any good\\nacademy, things are so managed that young men\\nstudy together when they choose and there is no\\nbetter training. In any way you manage it, bring\\nthat about. If the master will let you and Rachel\\nsit on the garden steps while you study the Te-\\nlemachus, or if you, Robert and Horace, can\\ngo up into the belfry and work out the Algebra\\ntogether, it will be better for the Telemachus,\\nbetter for the Algebra, and much better for you.\\nCHAPTER XIV\\nLIFE WITH YOUR ELDERS\\nHAVE you ever read Amyas Leigh Amyas\\nLeigh is an historical novel, written by Charles\\nKingsley, an English author. His object, or one\\nof his objects, was to extol the old system of edu-\\ncation, the system which trained such men as\\nWalter Raleigh and Philip Sidney.\\nThe system was this. When a boy had grown\\nup to be fourteen or fifteen years old, he was sent\\naway from home by his father to some old friend", "height": "3680", "width": "2324", "jp2-path": "howtodoittowhich00hale_0191.jp2"}, "190": {"fulltext": "\\\\J2 How to do, It\\nof his father, who took him into his train or com-\\npany for whatever service or help he could render.\\nAnd so, of a sudden, the boy found himself con-\\nstantly in the company of men, to learn, as he\\ncould, what they were doing, and to become a man\\nhimself under their contagion and sympathy.\\nWe have abandoned this system. We teach\\nboys and girls as much from books as we can, and\\nwe give them all the fewer chances to learn from\\npeople or from life.\\nNone the less do the boys and girls meet men\\nand women. And I think it is well worth our\\nwhile, in these papers, to see how much good\\nand how much pleasure they can get from the\\ncompanionship.\\nI reminded you, in the last chapter, of Jonas\\nand Beechnut s wise advice about little children.\\nDo you remember what Jonas told Rollo, when\\nRollo was annoyed because his father would not\\ntake him to ride? That instruction belongs to our\\npresent subject. Rollo was very fond of riding\\nwith his father and mother, but he thought he did\\nnot often get invited, and that, when he invited\\nhimself, he was often refused. He confided in\\nJonas on the subject. Jonas told him substan-\\ntially two things first, that his father would not\\nask him any the more often because he teased him\\nfor an invitation. The teasing was in itself wrong,\\nand did not present him in an agreeable light to\\nhis father and mother, who wanted a pleasant com-\\npanion, if they wanted any. This was the first", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0192.jp2"}, "191": {"fulltext": "Life with your Elders 173\\nthing. The second was that Rollo did not make\\nhimself agreeable when he did ride. He soon\\nwanted water to drink. Or he wondered when\\nthey should get home. Or he complained because\\nthe sun shone in his eyes. He made what the\\ninn-keeper called a great row generally, and so\\nwhen his father and mother took their next ride,\\nif they wanted rest and quiet, they were very apt\\nnot to invite him. Rollo took the hint. The next\\ntime he had an invitation to ride, he remembered\\nthat he was the invited party, and bore himself\\naccordingly. He did not pitch in in the con-\\nversation. He did not obtrude his own affairs.\\nHe answered when he was spoken to, listened\\nwhen he was not spoken to, and found that he\\nwas well rewarded by attending to the things\\nwhich interested his father and mother, and to the\\nmatters he was discussing with her. And so it\\ncame about that Rollo, by not offering himself\\nagain as captain of the party, became a frequent\\nand a favorite companion.\\nNow in that experience of Rollo s there is in-\\nvolved a good deal of the philosophy of the inter-\\ncourse between young people and their elders.\\nYes, I know what you are saying, Theodora and\\nGeorge, just as well as if I heard you. You are\\nsaying that you are sure you do not want to go\\namong the old folks. Certainly you shall not go\\nif you are not wanted. But I wish you to observe\\nthat sometimes you must go among them, whether\\nyou want to or not and if you must, there are", "height": "3676", "width": "2324", "jp2-path": "howtodoittowhich00hale_0193.jp2"}, "192": {"fulltext": "174 How to do It\\ntwo things to be brought about, first, that you\\nget the utmost possible out of the occasion and,\\nsecond, that the older people do. So, if you\\nplease, we will not go into a huff about it, but\\nlook the matter in the face, and see if there is not\\nsome simple system which governs the whole.\\nDo you remember perhaps, George, the first time\\nyou found out what good reading there was in\\nmen s books, that day when you had sprained\\nyour ankle, and found Mayne Reid palled a little\\nbit, when I brought you Lossing s Field-Book\\nof the Revolution, as you sat in the wheel-chair,\\nand you read away upon that for hours? Do you\\nremember how, when you were getting well, you\\nused to limp into my room, and I let you hook\\ndown books with the handle of your crutch, so\\nthat you read the English Parrys and Captain\\nBack, and then got hold of my great Schoolcraft\\nand Catlin, and finally improved your French a\\ngood deal, before you were well, on the thirty-\\nnine volumes of Garnier s Imaginary Voyages\\nYou remember that So do I. That was your\\nfirst experience in grown-up people s books,\\nbooks that are not written down to the supposed\\ncomprehension of children. Now there is an ex-\\nperience just like that open to each of you, The-\\nodora and George, whenever you will choose to\\navail yourselves of it in the society of grown-up\\npeople, if you will only take that society simply\\nand modestly, and behave like the sensible boy\\nand girl that you really are.", "height": "3684", "width": "2356", "jp2-path": "howtodoittowhich00hale_0194.jp2"}, "193": {"fulltext": "Life with your Elders 175\\nDo not be tempted to talk among people who\\nare your elders. Those horrible scrapes that Frank\\nused to get into, such as Harry once got into, arose,\\nlike most scrapes in this world, from their want\\nof ability to hold their tongues. Speak when you\\nare spoken to, not till then, and then get off\\nwith as little talk as you can. After the second\\nFrench revolution, my young friend Walter used\\nto wish that there might be a third, so that he\\nmight fortunately be in the gallery of the revolu-\\ntionary convention just when everything came to\\na dead-lock; and he used to explain to us, as we\\nsat on the parallel bars together at recess, how he\\nwould just spring over the front of the gallery,\\nswing himself across to the canopy above the\\nSpeaker s seat, and slide down a column to the\\nTribune, there where the orators speak, you\\nknow, and how he would take advantage of\\nthe surprise to address them in their own lan-\\nguage how he would say Frangais, mes freres\\n(which means, Frenchmen, brothers) and how,\\nin such strains of burning eloquence, he would set\\nall right so instantaneously that he would be pro-\\nclaimed Dictator, placed in a carriage instantly, and\\ndrawn by an adoring and grateful people to the\\nPalace of the Tuileries, to live there for the rest\\nof his natural life. It was natural for Walter to\\nthink he could do all that if he got the chance.\\nBut I remember, in planning it out, he never got\\nmuch beyond Frangais, mesfrkres and in forty\\nyears this summer, in which time four revolutions", "height": "3668", "width": "2324", "jp2-path": "howtodoittowhich00hale_0195.jp2"}, "194": {"fulltext": "176 How to do It\\nhave taken place in France, Walter has never\\nfound the opportunity. It is seldom, very seldom,\\nthat in a mixed company it is necessary for a boy\\nof sixteen, or a girl of fifteen, to get the others\\nout of a difficulty. You may burn to interrupt,\\nand to cry out, Frangais y mes freres but you\\nhad better bite your tongue, and sit still. Do not\\nexplain that Rio Janeiro is the capital of Brazil. In\\na few minutes it will appear that they all knew it,\\nthough they did not mention it, and by your wait-\\ning you will save yourself horrible mortification.\\nMeanwhile you are learning things in the nicest\\nway in the world. Do not you think that Amyas\\nLeigh enjoyed what he learned of Guiana and the\\nOrinoco River much more than you enjoy all you\\nhave ever learned of it? Yes. He learned it all\\nby going there in the company of Walter Raleigh\\nand sundry other such men. Suppose, George,\\nthat you could get the engineers, Mr. Burnell and\\nMr. Philipson, to take you with them when they\\nrun the new railroad line, this summer, through\\nthe passes of the Adirondack Mountains. Do you\\nnot think you shall enjoy that more even than\\nreading Mr. Murray s book, far more than studying\\nlevelling and surveying in the first class at the\\nHigh School? Get a chance to carry chain for\\nthem, if you can. No matter if you lose at school\\ntwo medals, three diplomas, and four double pro-\\nmotions by your absence. Come round to me\\nsome afternoon, and I will tell you in an hour all\\nthe school-boys learned while you were away in", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0196.jp2"}, "195": {"fulltext": "Life with your Elders 177\\nthe mountains all, I mean, that you cannot make\\nup in a well-used month after your return.\\nAnd please to remember this, all of you, though\\nit seems impossible. Remember it as a fact, even\\nif you cannot account for it, that though we all\\nseem so old to you, just as* if we were dropping\\ninto our graves, we do not, in practice, feel any\\nolder than we did when we were sixteen. True,\\nwe have seen the folly of a good many things\\nwhich you want to see the folly of. We do not,\\ntherefore, in practice, sit on the rocks in the spray\\nquite so near to the water as you do and we go\\nto bed a little earlier, even on moonlight nights.\\nThis is the reason that, when the whole merry\\nparty meet at breakfast, we are a little more apt\\nto be in our places than some young people I\\nknow. But, for all that, we do not feel any older\\nthan we did when we were sixteen. We enjoy\\nbuilding with blocks as well, and we can do it a\\ngreat deal better; we like the Arabian Nights\\njust as well as we ever did and we can laugh at\\na good charade quite as loud as any of you can.\\nSo you need not take it on yourself to suppose\\nthat because you are among old people, by\\nwhich you mean married people, all is lost, and\\nthat the hours are to be stupid and forlorn. The\\nbest series of parties, lasting year in and out, that\\nI have ever known, were in Worcester, Massachu-\\nsetts, where old and young people associated to-\\ngether more commonly and frequently than in\\nany other town I ever happened to live in, and", "height": "3668", "width": "2312", "jp2-path": "howtodoittowhich00hale_0197.jp2"}, "196": {"fulltext": "178 How to do It\\nwhere, for that very reason, society was on the\\nbest footing. I have seen a boy of twelve take\\na charming lady, three times his age, down Pearl\\nStreet on his sled. And I have ridden in a riding\\nparty to Paradise with twenty other horsemen and\\nwith twenty-one horsewomen, of whom the young-\\nest, Theodora, was younger than you are, and quite\\nas pretty, and the oldest very likely was a judge\\non the Supreme Bench. I will not say that she\\ndid not like to have one of the judges ride up and\\ntalk with her quite as well as if she had been left\\nto Ferdinand Fitz-Mortimer. I will say that some\\nof the Fitz-Mortimer tribe did not ride as well as\\nthey did ten years after.\\nAbove all, dear children, work out in life the\\nproblem or the method by which you shall be a\\ngreat deal with your father and your mother.\\nThere is no joy in life like the joy you can have\\nwith them. Fun or learning, sorrow or jollity, you\\ncan share it with them as with nobody beside.\\nYou are just like your father, Theodora, and you,\\nGeorge, I see your mother s face in you as you\\nstand behind the bank counter, and I wonder\\nwhat you have done with your curls. I say you\\nare just like. I am tempted to say you are the\\nsame. And you can and you will draw in from\\nthem notions and knowledges, lights on life, and\\nimpulses and directions which no books will ever\\nteach you, and which it is a shame to work out\\nfrom long experience, when you can as you can\\nhave them as your birthright.", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0198.jp2"}, "197": {"fulltext": "Habits of Reading 179\\nCHAPTER XV\\nHABITS OF READING\\nI HAVE devoted two chapters of this book to the\\nmatter of Reading, speaking of the selection of\\nbooks and of the way to read them. But since\\nthose papers were first printed, I have had I know\\nnot how many nice notes from young people, in\\nall parts of this land, asking all sorts of additional\\ndirections. Where the matter has seemed to me\\nprivate or local, I have answered them in private\\ncorrespondence. But I believe I can bring to-\\ngether, under the head of Habits of Reading,\\nsome additional notes, which will at least reinforce\\nwhat has been said already, and will perhaps give\\nclearness and detail.\\nAll young people read a good deal, but I do not\\nsee that a great deal comes of it. They think they\\nhave to read a good many newspapers and a good\\nmany magazines. These are entertaining, they\\nare very entertaining. But it is not always certain\\nthat the reader gets from them just what he needs.\\nOn the other hand, it is certain that people who\\nonly read the current newspapers and magazines\\nget very little good from each other s society, be-\\ncause they are all fed with just the same intellect-\\nual food. You hear them repeat to each other\\nthe things they have all read in the Daily\\nTrumpet, or the Saturday Woodpecker. In these", "height": "3668", "width": "2324", "jp2-path": "howtodoittowhich00hale_0199.jp2"}, "198": {"fulltext": "180 How to do It\\nthings, of course, there can be but little variety,\\nall the Saturday Woodpeckers of the same date\\nbeing very much like each other. When, there-\\nfore, the people in the same circle meet each\\nother, their conversation cannot be called very\\nentertaining or very improving, if this is all they\\nhave to draw upon. It reminds one of the pictures\\nin people s houses in the days of Art Unions.\\nAn Art Union gave you, once a year, a very cheap\\nengraving. But it gave the same engraving to\\neverybody. So, in every house you went to, for\\none year, you saw the same men dancing on a flat-\\nboat. Then, a year after, you saw Queen Mary\\nsigning Lady Jane Grey s death-warrant. She\\nkept signing it all the time. You might make\\nseventeen visits in an afternoon. Everywhere you\\nsaw her signing away on that death-warrant. You\\ncame to be very tired of the death-warrant and of\\nQueen Mary. Well, that is much the same way\\nin which seventeen people improve each other,\\nwho have all been reading the Daily Trumpet\\nand the Saturday Woodpecker, and Jiave read\\nnothing beside.\\nI see no objection, however, to light reading,\\ndesultory reading, the reading of newspapers, or\\nthe reading of fiction, if you take enough ballast\\nwith it, so that these light kites, as the sailors call\\nthem, may not carry your ship over in some sud-\\nden gale. The principle of sound habits of read-\\ning, if reduced to a precise rule, comes out thus\\nThat for each hour of light reading, of what we", "height": "3684", "width": "2356", "jp2-path": "howtodoittowhich00hale_0200.jp2"}, "199": {"fulltext": "Habits of Reading 1 8 1\\nread for amusement, we ought to take another\\nhour of reading for instruction. Nor have I any\\nobjection to stating the same rule backward; for\\nthat is a poor rule that will not work both ways.\\nIt is, I think, true that for every hour we give to\\ngrave reading it is well to give a corresponding\\nhour to what is light and amusing.\\nNow a great deal more is possible under this\\nrule than you boys and girls think at first. Some\\nof the best students in the world, who have ad-\\nvanced its affairs farthest in their particular lines,\\nhave not in practice studied more than two hours\\na day. Walter Scott, except when he was goaded\\nto death, did not work more. Dr. Bowditch\\ntranslated the great Mecanique Celeste in less\\nthan two hours daily labor. I have told you al-\\nready of George Livermore. But then this work\\nwas regular as the movement of the planets\\nwhich Dr. Bowditch and La Place described. It\\ndid not stop for whim or by accident, more than\\nJupiter stops in his orbit because a holiday comes\\nround.\\nBut what in the world do you suppose Mr.\\nHale means by grave reading, or improving\\nreading Does he mean only those stupid books\\nthat no gentleman s library should be without\\nI suppose somebody reads them at some time, or\\nthey would not be printed but I am sure I do not\\nknow when or where or how to begin. This is\\nwhat Theodora says to Florence, when they have\\nread thus far.", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0201.jp2"}, "200": {"fulltext": "1 82 How to do It\\nLet us see. In the first place, you are not, all\\nof you, to attempt everything. Do one thing well,\\nand read one subject well that is much better than\\nreading ten subjects shabbily and carelessly. What\\nis your subject? It is not hard to find that out.\\nHere you are, living perhaps on the very road on\\nwhich the English troops marched to Lexington\\nand Concord. In one of the beams of the barn\\nthere is a hole made by a musket-ball, which was\\nfired as they retreated. How much do you know\\nof that march of theirs? How much have you\\nread of the accounts that were written of it the\\nnext day? Have you ever read Bancroft s account\\nof it? or Botta s? or Frothingham s? There is a\\nlarge book, which you can get at without much\\ndifficulty, called the American Archives. The\\nCongress of this country ordered its preparation,\\nat immense expense, that you and people like you\\nmight be able to study, in detail, the early history\\nin the original documents, which are reprinted\\nthere. In that book you will find the original\\naccounts of the battle as they were published in\\nthe next issues of the Massachusetts newspapers.\\nYou will find the official reports written home by\\nthe English officers. You will find the accounts\\npublished by order of the Provincial Congress.\\nWhen you have read these, you begin to know\\nsomething about the battle of Lexington.\\nThen there are such books as General Heath s\\nMemoirs, written by people who were in the battle,\\ngiving their account of what passed, and how it", "height": "3676", "width": "2368", "jp2-path": "howtodoittowhich00hale_0202.jp2"}, "201": {"fulltext": "Habits of Reading 183\\nwas done. If you really want to know about a\\npiece of history which transpired in part under the\\nwindows of your house, you will find you can very\\nsoon bring together the improving and very agree-\\nable solid reading which my rule demands.\\nPerhaps you do not live by the road that leads\\nto Lexington. Everybody does not. Still, you\\nlive somewhere, and you live next to something.\\nAs Dr. Thaddeus Harris said to me (Yes, Harry,\\nthe same who made your insect-book), If you\\nhave nothing else to study, you can study the\\nmosses and lichens hanging on the logs on the\\nwoodpile in the woodhouse. Try that winter\\nbotany. Observe for yourself, and bring together\\nthe books that will teach you the laws of growth\\nof those wonderful plants. At the end of a winter\\nof such careful study I believe you could have\\nmore knowledge of God s work in that realm of\\nnature than any man in America now has, if I\\nexcept perhaps some five or six of the most dis-\\ntinguished naturalists.\\nI have told you about making your own index\\nto any important book you read. I ought to have\\nadvised you somewhere not to buy many books.\\nIf you are reading in books from a library, never,\\nas you are a decently well-behaved boy or girl,\\nnever make any sort of mark upon a page which\\nis not your own. All you need, then, for your\\nindex, is a little page of paper, folded in where\\nyou can use it for a book-mark, on which you will\\nmake the same memorandum which you would", "height": "3672", "width": "2324", "jp2-path": "howtodoittowhich00hale_0203.jp2"}, "202": {"fulltext": "184 How to do It\\nhave made on the fly-leaf, were the book your\\nown. In this case you will keep these memoran-\\ndum pages together in your scrap-book, so that you\\ncan easily find them. And if, as is very likely, you\\nhave to refer to the book afterward, in another\\nedition, you will be glad if your first reference has\\nbeen so precise that you can easily find the place,\\nalthough the paging is changed. John Locke s\\nrule is this Refer to the page, with another refer-\\nence to the number of pages in the volume. At\\nthe same time tell how many volumes there are in\\nthe set you use. You would enter Charles II. s\\nescape from England, as described in the Pictorial\\nHistory of England, thus\\nCharles II. escapes after battle of Worcester.\\nPictorial Hist. Eng. ffi, Vol. j.\\nYou will have but little difficulty in finding\\nyour place in any edition of the Pictorial His-\\ntory, if you have made as careful a reference as\\nthis is.\\nMy own pupils, if I may so call the young\\nfriends who read with me, will laugh when they\\nsee the direction that you go to the original au-\\nthorities whenever you can do so. For I send\\nthem on very hard-working tramps, that they may\\nfind the original authorities, and perhaps they\\nthink that I am a little particular about it Of\\ncourse, it depends a good deal on what your cir-\\ncumstances are, whether you can go to the origi-\\nnals. But if you are near a large library, the\\nsooner you can cultivate the habit of looking in", "height": "3684", "width": "2396", "jp2-path": "howtodoittowhich00hale_0204.jp2"}, "203": {"fulltext": "Habits of Reading 185\\nthe original writers, the more will you enjoy the\\nstudy of history, of biography, of geography, or\\nof any other subject. It is stupid enough to learn\\nat school that the Bay of God s Mercy is in N.\\nLatitude 73 W. Longitude 117 But read Cap-\\ntain McClure s account of the way the Resolute\\nran into the Bay of God s Mercy, and what good\\nreason he had for naming it so, and I think you\\nwill never again forget where it is, or look on the\\nwords as only the answer to a stupid map ques-\\ntion.\\nI was saying very much what I have been writ-\\ning, last Thursday, to Ella, with whom I had a\\nnice day s sail; and she, who is only too eager\\nabout her reading and study, said she did not\\nknow where to begin. She felt her ignorance so\\nterribly about every separate thing that she wanted\\nto take hold everywhere. She had been reading\\nLothair, and found she knew nothing about Gari-\\nbaldi and the battle of Aspramonte. Then she\\nhad been talking about the long Arctic days with\\na traveller, and she found she knew nothing about\\nthe Arctic regions. She was ashamed to go to a\\nconcert, and not know the difference between the\\nlives of Mozart and of Mendelssohn. I had to tell\\nElla, what I have said to you, that we cannot all\\nof us do all things. Far less can we do them all\\nat once. I reminded her of the rule for European\\ntravelling, which you may be sure is good,\\nthat it is better to spend three days in one place\\nthan one day each in three places. And I told", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0205.jp2"}, "204": {"fulltext": "1 86 How to do It\\nElla that she must apply the same rule to subjects.\\nTake these very instances. If she really gets well\\nacquainted with Mendelssohn s life, feels that\\nshe knows him, his habit of writing, and what\\nmade him what he was, she will enjoy every\\npiece of his music she ever hears with ten times\\nthe interest it had for her before. But if she looks\\nhim out in a cyclopaedia and forgets him, and looks\\nout Mercadante and forgets him, and finally mixes\\nup Mozart and Mercadante and Mendelssohn and\\nMeyerbeer, because all four of these names begin\\nwith M, why, she will be where a great many very\\nnice boys and girls are who go to concerts, but\\nwhere as sensible a girl as Ella does not want to\\nbe, and where I hope none of you want to be for\\nwhom I am writing.\\nBut perhaps this is more than need be said after\\nwhat is in Chapters V. and VI. Now you may put\\ndown this book and read for recreation. Shall\\nit be the Bloody Dagger, or shall it be the\\nInjured Grandmother\\nCHAPTER XVI\\nGETTING READY\\nWhen I have written a quarter part of this\\npaper the horse and wagon will be brought round,\\nand I shall call for Ferguson and Putnam to go\\nwith me for a swim. When I stop at Ferguson s\\nhouse, he will himself come to the door with his", "height": "3684", "width": "2380", "jp2-path": "howtodoittowhich00hale_0206.jp2"}, "205": {"fulltext": "Getting Ready 187\\nbag of towels, I shall not even leave the wagon,\\nFerguson will jump in, and then we shall drive\\nto Putnam s. When we come to Putnam s house,\\nFerguson will jump out and ring the bell. A girl\\nwill come to the door, and Ferguson will ask her\\nto tell Horace that we have come for him. She\\nwill look a little confused, as if she did not know\\nwhere he was, but she will go and find him. Fer-\\nguson and I will wait in the wagon three or four\\nminutes, and then Horace will come. Ferguson\\nwill ask him if he has his towels, and he will say,\\nOh, no, I laid them down when I was packing my\\nlunch, and he will run and get them. Just as we\\nstart, he will ask me to excuse him just a moment,\\nand he will run back for a letter his father wants\\nhim to post as we come home. Then we shall go\\nand have a good swim together. 1\\nNow in the regular line of literature made and\\nprovided for young people, I should go on and\\nmake out that Ferguson, simply by his habit of\\npromptness and by being in the right place when\\nhe is needed, would rise rapidly to the highest\\nposts of honor and command, becoming indeed\\nKhan of Tartary, or President of the United States,\\nas the exigencies and costume of the story might\\nrequire. But Horace, merely from not being ready\\non occasion, would miserably decline, and come to\\na wretched felon s end owing it, indeed, only to\\nthe accident of his early acquaintance with Fer-\\n1 P. S. We have been and returned, and all has happened\\nsubstantially as I said.", "height": "3676", "width": "2324", "jp2-path": "howtodoittowhich00hale_0207.jp2"}, "206": {"fulltext": "1 88 How to do It\\nguson, that, when the sheriff is about to hang him,\\na pardon arrives just in time from him (the Presi-\\ndent). But I shall not carry out for you any such\\nhorrible picture of these two good fellows fate.\\nIn my judgment, one of these results is almost as\\nhorrible as is the other. I will tell you, however,\\nthat the habit of being ready is going to make for\\nFerguson a great deal of comfort in this world, and\\nbring him in a great deal of enjoyment. And,\\non the other hand, Horace the Unready, as they\\nwould have called him in French history, will\\nwork through a great deal of discomfort and\\nmortification before he rids himself of the habit\\nwhich I have illustrated for you. It is true that\\nhe has a certain rapidity, which somebody calls\\nshiftiness, of resolution and of performance,\\nwhich gets him out of his scrapes as rapidly\\nas he gets in. But there is a good deal of vital\\npower lost in getting in and getting out, which\\nmight be spent to better purpose, for pure en-\\njoyment, or for helping other people to pure\\nenjoyment.\\nThe art of getting ready, then, shall be the clos-\\ning subject of this little series of papers. Of\\ncourse, in the wider sense, all education might be\\ncalled the art of getting ready, as, in the broadest\\nsense of all, I hope all you children remember\\nevery day that the whole of this life is the get-\\nting ready for life beyond this. Bear that in mind,\\nand you will not say that this is a trivial accom-\\nplishment of Ferguson s, which makes him always", "height": "3684", "width": "2396", "jp2-path": "howtodoittowhich00hale_0208.jp2"}, "207": {"fulltext": "Getting Ready 189\\na welcome companion, often and often gives him\\nthe power of rendering a favor to somebody who\\nhas forgotten something, and, in short, in the twen-\\nty-four hours of every day, gives to him all the\\ntime there is. It is also one of those accomplish-\\nments, as I believe, which can readily be learned\\nor gained, not depending materially on tempera-\\nment or native constitution. It comes almost of\\ncourse to a person who has his various powers\\nwell in hand, who knows what he can do, and\\nwhat he cannot do, and does not attempt more\\nthan he can perform. On the other hand, it is an\\naccomplishment very difficult of acquirement to a\\nboy who has not yet found what he is good for,\\nwho has forty irons in the fire, and is changing\\nfrom one to another as rapidly as the circus-rider\\nchanges, or seems to change, from Mr. Pickwick to\\nSam Weller.\\nForm the habit, then, of looking at to-morrow\\nas if you were the master of to-morrow, and not\\nits slave. There s no such word as fail That\\nis what Richelieu says to the boy, and in the real\\nconviction that you can control such circum-\\nstances as made Horace late for our ride, you have\\nthe power that will master them. As Mrs. Henry\\nsaid to her husband, about leaping over the high\\nbar, Throw your heart over, John, and your\\nheels will go over. That is a very fine remark,\\nand it covers a great many problems in life besides\\nthose of circus-riding. You are, thus far, master\\nof to-morrow. It has not outflanked you, nor", "height": "3676", "width": "2352", "jp2-path": "howtodoittowhich00hale_0209.jp2"}, "208": {"fulltext": "190 How to do It\\ncircumvented you at any point. You do not\\npropose that it shall. What, then, is the first\\nthing to be sought by way of getting ready,\\nof preparation?\\nIt is vivid imagination of to-morrow. Ask in\\nadvance, What time does the train start? Answer,\\nSeven minutes of eight. What time is break-\\nfast? Answer, For the family, half-past seven.\\nThen I will now, lest it be forgotten, ask Mary to\\ngive me a cup of coffee at seven fifteen and, lest\\nshe should forget it, I will write it on this card,\\nand she may tuck the card in her kitchen-clock\\ncase. What have I to take in the train Answer,\\nFather s foreign letters, to save the English mail,\\nmy own Voting Folks to be bound, and Fanny s\\nbreast-pin for a new pin. Then I hang my hand-\\nbag now on the peg under my hat, put into it the\\nYoung Folks and the breast-pin box, and ask\\nfather to put into it the English letters when they\\nare done. Do you not see that the more exact the\\nwork of the imagination on Tuesday, the less petty\\nstrain will there be on memory when Wednesday\\ncomes? If you have made that preparation, you\\nmay lie in bed Wednesday morning till the very\\nmoment which shall leave you time enough for\\nwashing and dressing then you may take your\\nbreakfast comfortably, may strike your train accu-\\nrately, and attend to your commissions easily.\\nWhereas Horace, on his method of life, would\\nhave to get up early to be sure that his things\\nwere brought together, in the confusion of the", "height": "3684", "width": "2380", "jp2-path": "howtodoittowhich00hale_0210.jp2"}, "209": {"fulltext": "Getting Ready 191\\nmorning would not be able to find No. 11 of the\\nYoung Folks, in looking for that would lose his\\nbreakfast, and afterwards would lose the train, and,\\nlooking back on his day, would find that he rose\\nearly, came to town late, and did not get to the\\nbookbinder s, after all. The relief from such\\nblunders and annoyance comes, I say, in a lively\\nhabit of imagination, forecasting the thing that\\nis to be done. Once forecast in its detail, it is\\nvery easy to get ready for it.\\nDo you not remember, in Swiss Family Robin-\\nson, that when they came to a very hard pinch\\nfor want of twine or scissors or nails, the mother,\\nElizabeth, always had it in her wonderful bag\\nI was young enough when I first read Swiss\\nFamily to be really taken in by this, and to think\\nit magic. Indeed, I supposed the bag to be a\\nlady s work-bag of beads or melon-seeds, such as\\nwere then in fashion, and to have such quantities\\nof things come out of it was in no wise short of\\nmagic. It was not for many, many years that I\\nobserved that Francis sat on this bag in his tub, as\\nthey sailed to the shore. In those later years,\\nhowever, I also noticed a sneer of Ernest s which\\nI had overlooked before. He says, I do not see\\nanything very wonderful in taking out of a bag\\nthe same thing you have put into it. But his\\nwise father says that it is the presence of mind\\nwhich in the midst of shipwreck put the right\\nthings into the bag which makes the wonder.\\nNow, in daily life, what we need for the comfort", "height": "3676", "width": "2324", "jp2-path": "howtodoittowhich00hale_0211.jp2"}, "210": {"fulltext": "192 How to do It\\nand readiness of the next day is such forecast and\\npresence of mind, with a vivid imagination of the\\nvarious exigencies it will bring us to.\\nJo Matthew was the most prompt and ready-\\nperson, with one exception, whom I have ever had\\nto deal with. I hope Jo will read this. If he\\ndoes, will he not write to me I said to Jo\\nonce when we were at work together in the barn,\\nthat I wished I had his knack of laying down a\\ntool so carefully that he knew just where to find\\nit. Ah, said he, laughing, we learned that\\nin the cotton-mill. When you are running four\\nlooms, if something gives way, it will not do\\nto be going round asking where this tool is or\\nthat. Now Jo s answer really fits all life very\\nwell. The tide will not wait, dear Pauline, while\\nyou are asking, Where is my blue bow? Nor\\nwill the train wait, dear George, while you are\\nasking, Where is my Walton s Arithmetic?\\nWe are all in a great mill, and we can master\\nit, or it will master us, just as we choose to be\\nready or not ready for the opening and shutting\\nof its opportunities.\\nI remember that when Haliburton was visiting\\nGeneral Hooker s headquarters, he arrived just\\nas the General, with a brilliant staff, was about\\nto ride out to make an interesting examination of\\nthe position. He asked Haliburton if he would\\njoin them, and, when Haliburton accepted the\\ninvitation gladly, he bade an aide mount him.\\nThe aide asked Haliburton what sort of horse he", "height": "3704", "width": "2420", "jp2-path": "howtodoittowhich00hale_0212.jp2"}, "211": {"fulltext": "Getting Ready 193\\nwould have, and Haliburton said he would\\nand he knew he could ride anything. He is\\na thorough horseman. You see what a pleasure it\\nwas to him that he was perfectly ready for that\\ncontingency, wholly unexpected as it was. I like\\nto hear him tell the story, and I often repeat it to\\nyoung people, who wonder why some persons get\\nforward so much more easily than others. War-\\nburton, at the same moment, would have had to\\napologize, and say he would stay in camp writing\\nletters, though he would have had nothing to say.\\nFor Warburton had never ridden horses to water\\nor to the blacksmith s, and could not have mounted\\non the stupidest beast in the headquarters en-\\ncampment. The difference between the two men\\nis simply that the one is ready and the other is\\nnot.\\nNothing comes amiss in the great business of\\npreparation, if it has been thoroughly well learned.\\nAnd the strangest things came of use, too, at\\nthe strangest times. A sailor teaches you to\\ntie a knot when you are on a fishing party, and\\nyou tie that knot the next time when you are\\npatching up the Emperor of Russia s carriage for\\nhim, in a valley in the Ural Mountains. But get-\\nting ready does not mean the piling in of a heap\\nof accidental accomplishments. It means sedu-\\nlously examining the coming duty or pleasure,\\nimagining it even in its details, decreeing the\\nutmost punctuality so far as you are concerned,\\nand thus entering upon them as a knight armed\\n13", "height": "3676", "width": "2352", "jp2-path": "howtodoittowhich00hale_0213.jp2"}, "212": {"fulltext": "1 94 How to do It\\nfrom head to foot. This is the man whom Words-\\nworth describes,\\nWho, if he be called upon to face\\nSome awful moment to which Heaven has joined\\nGreat issues, good or bad for human kind,\\nIs happy as a Lover; and attired\\nWith sudden brightness, like a man inspired\\nAnd through the heat of conflict keeps the law\\nIn calmness made, and sees what he foresaw\\nOr if an unexpected call succeed,\\nCome when it will, is equal to the need.", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0214.jp2"}, "213": {"fulltext": "HOW TO LIVE", "height": "3656", "width": "2324", "jp2-path": "howtodoittowhich00hale_0215.jp2"}, "214": {"fulltext": "", "height": "3672", "width": "2312", "jp2-path": "howtodoittowhich00hale_0216.jp2"}, "215": {"fulltext": "HOW TO LIVE\\n[Seventeen years after the publication of How to do It, I\\nwas asked to prepare for the great Chautauqua Reading Course\\nthe papers on Practical Ethics of 1886.\\nI addressed these to the seniors of the young people for whom\\nHow to do It was written. They were printed for fifty thou-\\nsand Chautauqua readers in 1886 under the title How to Live.]\\nCHAPTER I\\nINTRODUCTION\\nI AM to send to The Chautauquan sixteen pa-\\npers on the Method and Practice of Life.\\nThey will be called HOW TO Live.\\nThey are, therefore, essays in practical ethics.\\nThe received treatises on morals, with a few\\ndistinguished exceptions, treat very largely on\\nthe origin of morals. They discuss the ques-\\ntions, how does man know what is right or what\\nis wrong, and why does he think one thing right\\nand another wrong?\\nThere are but very few books which, taking for\\ngranted, once for all, the sense of right, attempt\\nto give what I may call practical recipes for liv-\\ning, which may be made of use, as directions\\nfor the care of hens, or the feeding of cows, or the\\nmixing of bread are made of use.\\nI have undertaken to give to the readers of", "height": "3676", "width": "2324", "jp2-path": "howtodoittowhich00hale_0217.jp2"}, "216": {"fulltext": "198 How to Live\\nThe Chautauquan sixteen essays, which shall, in\\npractice, give such directions. I am not to dis-\\ncuss the origin of the moral sense. On the other\\nhand, I take it for granted that the readers of these\\npapers have a distinct notion of the difference be-\\ntween Ought and Ought not, between what\\nis right and what is wrong.\\nI shall take for granted some other things, con-\\nnected more or less directly with this sense of\\nright and wrong.\\nI shall take it for granted that my readers\\nbelieve in the existence of God, and in his\\npresence here now, that he loves them and\\ncares for them.\\nI shall suppose that my readers know they are\\nhis children, that they may be partakers of his\\nnature, and that they wish to draw near to him.\\nI suppose also that I and my readers agree, in\\nbelieving that in the New Testament, the Son of\\nGod gave statements of man s duty and of the\\nWay of Life, which, on the whole, we can un-\\nderstand and that this statement is sufficient for\\nour direction if we faithfully use it.\\nI should never have written the essays which\\nthe reader is now to try to read, but that, many\\nyears ago, I wrote a smaller book, for younger\\nreaders, which was called How TO DO It.\\nThis book proved to be useful, and has since\\nbeen a text-book in many schools in this country\\nand in Europe.", "height": "3684", "width": "2312", "jp2-path": "howtodoittowhich00hale_0218.jp2"}, "217": {"fulltext": "Introduction 199\\nIn a friendly and familiar way I undertook to\\nteach my young friends not the essentials of life\\nbut some of those details of method which\\nare next to essentials in modern Society. Thus\\none chapter told How to Talk, one How to\\nRead, one How to Write, and one How to\\ngo into Society.\\nThe young people for whom it was written were\\nabout seventeen years old seventeen years ago.\\nThey are now the fathers and mothers of families.\\nOne or another of them asks me, almost every\\nweek of my life, some question much more seri-\\nous than those of talking or of writing. Such\\nquestions I answer as I can, now in a sermon,\\nnow in a letter, now on the front seat of the car-\\nriage, while those behind us are chattering on\\nother themes. One of the queens in her own\\ncircle, who, with the noblest inspirations allied\\nto intuitive wisdom, makes glad hundreds all\\naround her, has asked me to write a chapter in\\nanswer to the question How to grow old\\nWhen I told another of my best advisers of this\\nquestion, she said, I would advise you to write\\non How to grow young. There is wisdom in\\nboth suggestions.\\nFrom a thousand such suggestions and ques^\\ntions the plan of these papers has grown. The\\nessays, such as they are, will embody the sugges-\\ntions from at least a thousand of such advisers,\\npersons, all of them, of some experience in the\\nmatters where they question and advise.", "height": "3684", "width": "2312", "jp2-path": "howtodoittowhich00hale_0219.jp2"}, "218": {"fulltext": "200 How to Live\\nSuch as they are, the essays are written by an\\nAmerican for Americans. They are written by an\\nAmerican who is neither rich nor poor, for Ameri-\\ncans who are neither rich nor poor. They at-\\ntempt to meet only the common conditions of our\\nsocial order.\\nIt is necessary to say this, in an introduction,\\nbecause, by misfortune, much of what we read in\\nAmerica is written in England, by people who\\nknow the English social order only, and write for\\nit, as they should. We therefore sympathize\\nwith the position, the trials, the successes and mis-\\nfortunes of Lord Fitz-Mortimer and Lady Agnes,\\nand almost fancy, for a moment, that we are Mar-\\nquises or Dukes, Marchionesses or Duchesses.\\nAt least we feel, as Mr. Pinckney did, that, apart\\nfrom our republican prejudices, we should be very\\nglad to fill the position of an English nobleman\\nwith a large and independent income.\\nNow, in fact, none of us will fill that position,\\nno, nor any position like it. We are American\\ncitizens, and shall remain such. To a certain\\nextent each of us is a leader in the social circle\\nin which he lives, and that is a legitimate ambition\\nby which any one of us tries to enlarge such lead-\\nership. But, all the same, each of us has to lay\\ndown the novel to go and take care of his horse,\\nor his child, or his shop, or his correspondence\\neach of us has duties to society which he cannot\\nshirk each of us must consider ought and\\nought not from a point of view wholly different", "height": "3708", "width": "2324", "jp2-path": "howtodoittowhich00hale_0220.jp2"}, "219": {"fulltext": "Introduction 201\\nfrom that of those people we read of in the\\nromances or in the history of other parts of the\\nworld.\\nSo far as I can understand it, their position has\\nsome very great difficulties. Our position also has\\nsome very great difficulties. But their difficulties\\nare not by any means always ours, and our diffi-\\nculties are not always theirs.\\nI have, therefore, to say, in the beginning, that\\nthis is an American book, written by an American\\nauthor for American readers. I have no idea that\\nany person trained under other institutions than\\nours will ever understand it. Far less will such\\npeople profit by it. Dr. Furness once said that\\nhe remembered no writer trained under an abso-\\nlute government who seemed to understand what\\nJesus Christ meant by the Kingdom of God,\\nwhich our time sometimes calls The Christian\\nCommonwealth. 1 I should say the same thing.\\nAnd, therefore, I should say in general, to readers\\nin America, that they must form their social ethics\\ndistinctly in view of their social condition. We\\ndo not live in a community where one person is\\nthe fountain of honor. We do live in a com-\\nmunity where from the lowest class to the highest,\\nthere is open promotion. We do not live in a\\ncommunity where any President or Governor is\\nthe Sovereign. We do live in a community where\\nthe People is the Sovereign, and Presidents and\\n1 It could be wished that the address of his which contains this\\nstatement, and a hundred others of his addresses, might be printed.", "height": "3684", "width": "2312", "jp2-path": "howtodoittowhich00hale_0221.jp2"}, "220": {"fulltext": "202 How to Live\\nGovernors are the servants, perhaps messengers\\nor clerks, of the people. Most important of all,\\nwe live in a community where, from the nature\\nof things, every man must bear his brother s\\nburdens.\\nI dislike Introductions, and I generally skip\\nthem, when others have written them, and omit\\nthem in printing or in addressing the public, when\\nI have written them myself. But in this case, as\\nthese essays must be, at best, too short for my\\npurpose, I choose to have my way clear, as far as I\\ncan clear it, by saying in advance what I do not\\npropose and what I do. Most criticism con-\\nsists of the surprise of the critic, because the\\nauthor does not do something else, which the\\ncritic would have done in his place. I do not\\nwrite this book for the critics. I write it for the\\npeople who want to discuss these questions in this\\nway. The best success I ask for the series is that\\ndescribed by Abraham Lincoln, that those peo-\\nple may like it who like that sort of a book. For\\nthe others, I hope they will write their own books,\\nand that those who like them will read them.\\nThe essays will be an effort to answer such\\nquestions as these\\nHow to choose one s calling.\\nHow to divide time.\\nHow to sleep and exercise.\\nHow to study and think.\\nHow to know God.\\nHow to order expenses.", "height": "3704", "width": "2324", "jp2-path": "howtodoittowhich00hale_0222.jp2"}, "221": {"fulltext": "Introduction 203\\nHow to dress.\\nHow to supply the table.\\nHow to bear your brother s burden.\\nHow to remain young.\\nHow to deal with one s children.\\nHow to deal with society.\\nHow to grow old.\\nThere will be a paper on Duty to the State,\\nand one on Duty to the Church of Christ.\\nStrictly speaking, each of these should be con-\\nsidered last, if this were possible; that is, each\\nsubject needs to be studied in the light of the\\nothers, and with the assumption that we are quite\\nright about the others.\\nFor instance, if I do not sleep well, I cannot\\nthink well and, on the other hand, if I have not\\nmy mind well under control, I shall not sleep\\nwell.\\nIn practice, a man s growth is, or might be,\\neven along all these several lines. In writing\\nfor the press, however, all the papers cannot be\\nfirst, nor all last, nor can all be published side\\nby side. The reader and I will do as well as we\\ncan.", "height": "3676", "width": "2312", "jp2-path": "howtodoittowhich00hale_0223.jp2"}, "222": {"fulltext": "204 How to Live\\nCHAPTER II\\nHOW TO CHOOSE ONE S CALLING\\nPALEY says that it is a great blessing to man-\\nkind that ninety-nine things out of a hundred in\\nour lives are ordered for us, and that we only\\nhave to make a choice one time, while ninety-nine\\nare thus directed for us.\\nThis is probably true. Both parts of the state-\\nment are probably true. That ninety-nine per\\ncent of our duties are offered to us, and must be\\nmet, and also that it is well for us that we do not\\nhave a choice more often than we do.\\nThe ease of choice is very different with differ-\\nent people. Some people decide promptly, and\\nthen rest squarely on the decision. Other people\\ndecide slowly and with difficulty, and some of them,\\neven then, doubt their decisions after they have\\nbeen made.\\nDid you never ride into Erie with your excellent\\nAunt Cynthia, who had to choose there some cam-\\nbrics to face some dresses with, when she spent\\nthe whole morning in selecting among four or five\\nkinds, and, after all, went back the next day to ask\\nthe dealer to be good enough to change those she\\nhad bought for others Dear Aunt Cynthia is", "height": "3684", "width": "2360", "jp2-path": "howtodoittowhich00hale_0224.jp2"}, "223": {"fulltext": "How to Choose one s Calling 205\\nnot the only person in the world who finds it hard\\nto make a decision and hard to hold by it.\\nNow it may be well to take a long time to make\\na decision. That is matter, very largely, of tem-\\nperament. I had two near friends, who came to\\nvisit me on two different evenings. To each of\\nthem I showed my book of questions, which I call\\na Moral Photograph Book. You have twenty\\nquestions which a person is to answer, off-hand, in\\nwriting: such questions as, Who is your favorite\\nauthor What is your favorite newspaper?\\nWhat is your favorite flower?\\nOne of my two friends was a great banker. He\\ntook the book and his pencil, and answered the\\ntwenty questions almost as fast as he could write.\\nHe was used to making up his mind promptly.\\nHis business required prompt decision. Some\\nman would say at his desk, What will you give\\nfor High-flyers to-day to be delivered in thirty-\\none days and he would answer at once, I will\\ngive 37J. Such promptness had become with him\\nsecond nature. My other friend was a judge of\\nthe Supreme Court. He took the first question,\\nand discussed it, and then left it for another dis-\\ncussion. He talked on the second question, and\\nwrote an answer at last. The third was left, sub-\\nject to a second consideration. Most entertaining\\nthese discussions were. But, at the end of a long\\nvisit he had only answered six, and he never\\nanswered the others.\\nNow, I think both these men were right, morally.", "height": "3672", "width": "2344", "jp2-path": "howtodoittowhich00hale_0225.jp2"}, "224": {"fulltext": "206 How to Live\\nOne of them is made for prompt judgments. That\\nmakes him a great banker. The other is made for\\ncareful judgments which command the respect of\\nman. That makes him a great judge.\\nBut each of these men would have held to his\\njudgment when he had made it. There they\\ndiffer from your poor Aunt Cynthia. And we\\nmust train ourselves to do what the old lawyers\\nrequired, to stand by the decisions. Stare\\ndecisis was their phrase. If you start to take\\nVienna, take Vienna, said Napoleon. And he\\nwho directs us all says, He who endureth to the\\nend, the same shall be saved.\\nBearing in mind, then, that our choice of occu-\\npation is not a thing for to-morrow to be changed\\nthe next day, we go about it seriously. William\\nWare said once, rather sorrowfully, that a young\\nman is called into his father s room for a serious\\ntalk of an afternoon, and, in fifteen minutes, his\\ncareer for all life is decided for him. This ought\\nnot to be so. He and his should take not days\\nonly, but months and years in the choice, if they\\ncan. His temperament is to be considered, his\\nreal ability, what he likes and what he does not\\nlike. We need not care much for the consider-\\nation whether this or that calling is over-crowded.\\nIf there is not room in one place for a good work-\\nman, there is in another. Or, at least, it may be a\\ngood step in the ladder for something higher. Mr.\\nWebster says, There is always room higher up.\\nSome of the very best artists have said, as to", "height": "3684", "width": "2396", "jp2-path": "howtodoittowhich00hale_0226.jp2"}, "225": {"fulltext": "How to Choose one s Calling 207\\nFine Art, that you must not ask whether a pupil\\nhas a genius for his art, 1 but whether he likes it.\\nThey say that if a boy likes to play the piano well\\nenough to do the hard work,* you should let him\\ngo on, hoping that the ability will appear. But I\\nobserve that this instruction is given by people of\\ngenius. They may be too apt to think that the\\npupils are like themselves. This is true, that\\nliking and steadiness make the best test we\\nhave. As to genius, we are often mistaken. But\\nthere are questions to be considered beside this\\nof liking, and, probably, to be considered first.\\nThis is certain, that you are to do the duty which\\ncomes next your hand. Say, you are sixteen\\nyears old. Your father and mother have other\\nchildren to care for, and it is time you are earning\\nyour living. I should not say then that you have\\na large range in choosing what you will do. You\\nmust do what there is to be done in that place, at\\nthat time. Thus, the doctor wants an intelligent\\nboy to drive his horse for him. Or, Mr. Long-\\nstroth wants an intelligent boy to copy for him his\\ntreatise on the Visigoths in Catalonia. Or,\\nJohn Brither wants an intelligent boy to carry his\\nthree-leg and his chain for him in the survey of\\nthe Hills Common. Where there open before you\\nthese three chances to be of use and to earn your\\n1 I had in my mind when I wrote two artists of the highest\\nrank. One of the two was William Morris Hunt, who is no longer\\nliving. The other is one of the most distinguished musicians of\\nAmerica.", "height": "3676", "width": "2312", "jp2-path": "howtodoittowhich00hale_0227.jp2"}, "226": {"fulltext": "208 How to Live\\nliving, you may select from the three that one\\nwhich you like best, either for the pay, the open\\nair, or the man whom you are to work under. But\\nyou must not reject all, because you do not like\\nany one. You have these three lines from which\\nto choose, but you must choose one duty next\\nyour hand. As among these three, you will choose\\nthat which on the whole offers most recompense,\\nwhich on the whole you like best, and on the whole\\noffers most promotion.\\nBut I should not call such decisions the choice of\\none s calling in life. These are rather steps in edu-\\ncation, and you select them as a man might choose\\none of two or three schools which were open to him.\\nThey will, among other things, show you what you\\nare fit for, and what you can do well, which, prob-\\nably, at sixteen years of age, you do not know.\\nWhen the time comes for a decision more likely\\nto be of permanent importance, you have to ask\\nI. Is this business right or wrong? You must\\nnot be a pirate. You must not be a counterfeiter.\\nYou must not be a burglar. You ought to go into\\nno business which in practice, and generally, injures\\nyour fellow-men more than it helps them. You\\nmay go into the manufacture of powder, because,\\nthough powder kills people, it has other uses much\\nlarger than those of murder. But you ought not\\nto retail liquor, nor sell liquors for a beverage. I\\nwould not manufacture them, though some liquors\\nhave some uses. You must not, intentionally, lead\\nmen into temptation.", "height": "3684", "width": "2344", "jp2-path": "howtodoittowhich00hale_0228.jp2"}, "227": {"fulltext": "How to Choose one s Calling 209\\n2. Of two callings, one of which is better for\\nyour constitution and health than the other, you\\nchoose the healthier.\\n3. Look shyly on any calling which does not\\nopen out into larger lines of life. You have a right,\\nas you grow older, to regular promotion.\\n4. If you have a fair opportunity to carry to a\\nnew place the resources or attainments of an old\\nplace, there are good reasons for doing so. The\\nchances of young men and women are, on the\\nwhole, better in a new country, and it should be\\nso. For the invalids, those who are not adven-\\nturous, and the people who have tried themselves\\nand have proved failures, all like to stay in an old\\ncountry, and they keep down the rates of compen-\\nsation there. This is a legitimate reason why the\\nwell people, the adventurous, and those who want\\nto try themselves should become apostles to a new\\ncountry.\\n5. Choose what is in the line of your genius, if\\nyou know what that is. But, as has been said,\\nuntil they have tried, very few people know. And,\\non the whole, work tells. Your great artist is a\\ngreat artist, but very likely he would have been\\na great machinist, or a great poet.\\n6. An American has no right to take any calling\\nin which he cannot serve the State when the State\\nneeds him. He must take his share in the moral,\\nsocial, and religious life of the town in which he\\nlives.\\nThese notes, which are all for which this chapter\\n14", "height": "3668", "width": "2308", "jp2-path": "howtodoittowhich00hale_0229.jp2"}, "228": {"fulltext": "21 o How to Live\\nhas room, will be considered again, as the discus-\\nsion goes on in these papers. A man s regular\\nvocation should be considered in view of his other\\noccupations, which have been called, perhaps in-\\ncorrectly, his avocations; and of his sleep, his\\nexercise, his study, and of each of the separate\\nlines of duty which will now come into our view.", "height": "3684", "width": "2332", "jp2-path": "howtodoittowhich00hale_0230.jp2"}, "229": {"fulltext": "How to Sleep 21 1\\nCHAPTER III\\nHOW TO SLEEP\\nTo sleep well is one of your duties. Do not cul-\\ntivate, do not permit, any of the sentimental non-\\nsense which speaks as if sleep were a matter of\\nchance, or were out of your control. You must\\nsleep well, if you mean to do the rest well. You\\nmust have body and mind in good working order\\nand they will not be in good working order, unless\\nyou sleep regularly, steadily, and enough. Here\\nis the reason why one places the command of sleep\\nso early in a practical working list of men s duties\\nand habits.\\nOne reason why there is so much vagueness and\\nfalse sentiment in people s talk about sleep, and\\ntheir behavior about it, is. that the true physiology\\nof sleep has only been known for the last genera-\\ntion. Old Galen, the Greek physician, supposed\\nthat in sleep the blood-vessels of the brain are\\nmore heavily gorged with blood than they are\\nwhen one is awake, and this mistake has been\\nentertained almost until our time. It is a mis-\\ntake. Modern researches have made it certain that\\nin real sleep, in the sleep which refreshes and\\nrenews, the blood is largely withdrawn from the\\nbrain. Stupor is what follows when the blood-", "height": "3680", "width": "2316", "jp2-path": "howtodoittowhich00hale_0231.jp2"}, "230": {"fulltext": "212 How to Live\\nvessels of the brain are over-gorged. In sleep they\\ncontain not more than three-quarters of the blood\\nwhich is in them when you are awake.\\nThe old farmer was perfectly right, who used,\\nbefore he went to bed, to draw off his boots, and\\nto bring his feet as near the coals on the hearth as\\nhe could without scorching his stockings, so that\\nhe might be ready to sleep as soon as he got into\\nbed. If the old man said he did it to get the\\nblood off his brain, he showed that he knew more\\nthan old Galen did. And so far as our physi-\\nology goes all our effort in securing sweet sleep\\nmust be turned to this business of withdrawing\\nblood from the circulation of the brain. When,\\non the other hand, you find that your head is on\\nfire, nay, that it almost sets the pillow-case on\\nfire, and that you lie in bed, pitching and toss-\\ning like an anchored ship in a heavy gale, it is\\nbecause you have neglected the proper precau-\\ntions, and the circulation of blood in your brain is\\ngoing on with undue rapidity and intensity.\\nTry to regard sleep as a duty. Then, just as\\nyou would be ashamed and mortified if you were\\nthe father of a family, and found in the morning\\nthat there was no wood for the fire, no water for\\nthe kettle, no bread, no butter, no flour, nor any-\\nthing to eat, so you feel mortified and ashamed if,\\nwhen night comes, you do not feel the prompting\\nand the power to sleep. Oh yes, I know all about\\nthe exceptions. I know, in the one case, that\\nthere may have been a freshet, and that the kitchen", "height": "3684", "width": "2344", "jp2-path": "howtodoittowhich00hale_0232.jp2"}, "231": {"fulltext": "How to Sleep 2 1 3\\nand the store-room may have been taken down the\\ncreek to the river, and down the river to the Gulf\\nof Mexico, and through the Gulf of Mexico to the\\nsea. And I know, in the other case, that some\\ndear friend of yours may be hanging between life\\nand death, and you waiting for the messenger who\\nshall tell you which befalls. There are always\\nexceptions. But, granting the exceptions, you\\nought to be as eager to sleep as to eat your din-\\nner, as able to sleep as to eat your dinner. And\\nif you find you are not, do not pet the derange-\\nment of your life; do not sit reading a novel or a\\nnewspaper till the sleep comes; but study care-\\nfully the causes of failure, and be sure so to cure\\nthat disease that with the time for sleep shall\\ncome the desire.\\nDo not place any confidence in the old laws\\nwhich limit the amount of sleep. There are such\\nold lies as six hours sleep for a maid, and seven\\nhours sleep for a man. Take all you need, and\\ndo not let any one tell you how much you need.\\nYou will know better than any one else. The rule\\nis correlative to the rule for work. Thomas Drew\\nstated it thus: You have no right in any day to\\nincur more fatigue than the sleep of the next night\\nwill recover from.\\nI am taking it for granted that you can do as\\nyou choose in this matter. I am taking it for\\ngranted that you have a Will about it, and can use\\nthat Will. That is to say, I take it for granted that\\nyou are a child of God, who can WILL AND Do", "height": "3684", "width": "2288", "jp2-path": "howtodoittowhich00hale_0233.jp2"}, "232": {"fulltext": "214 How to Live\\nwhat pleases him. Now, it pleases him that you\\nshall wake every morning as fresh and happy and\\ncheerful as that bird awakes which you hear sing-\\ning when your eyes first open. It does not please\\nhim that you shall wake doubtful, tired, unwilling\\nfor a new day.\\nWe have come to the first duty in our examina-\\ntion, How to Live. We must here squarely\\nresolve to do that duty though the sky falls. I\\nWILL. There is the whole thing; if we cannot do\\nthat, we may as well stop before we begin.\\nI. I will sleep. What is needed for that physi-\\nologically? It is needed that the blood shall\\ngently, easily, and steadily leave my brain; and\\nthis, probably, for some hours before the time for\\nsleep comes. Then, I must not be working my\\nbrain on difficult problems up to the last moment,\\nand then turn brutally round on it, and say, Stop\\nworking.\\nIn especial, you must not undertake late in the\\nday anybody s problems of mathematics, say arith-\\nmetic or other puzzles, if I may call them so.\\nBusiness men who have large trusts to manage are\\nforever making mistakes here. Such men as bank\\ncashiers feel that they must give the business\\nhours to the business of the bank. Then when\\nevening comes, they take the two hours before\\nbed-time, So quiet, you know, for their own\\npersonal affairs, as, to write the letters about their\\nown insurance, or to their tenants, or to fuss\\nover the housekeeping accounts. You must not", "height": "3708", "width": "2372", "jp2-path": "howtodoittowhich00hale_0234.jp2"}, "233": {"fulltext": "How to Sleep 215\\ndo any such thing. The last hours of the day-\\nmust be for rest and solace to this brain which\\nyou have been working all day. Better for you,\\nif you can give it five or six such hours if, going\\nto bed at ten, you undertake no serious mental\\nproblem after four or five in the afternoon.\\nBut these things must be done, you say.\\nPerhaps they must, though with regard to that I\\nam not so certain as you are. If they must be\\ndone, do them to-morrow morning, between five\\nand seven, if you please, or between six and eight.\\nWhether they be done, or not done, make sure of\\nthis, that this good friend of yours, your brain,\\nwho has done you so much good work, and will\\ndo you so much more, has five or six hours of\\neasy life every day, before you and he go to sleep\\ntogether. You are not to press him in those last\\nhours. You may press him in the early hours of\\nthe day, with certain exceptions which shall be\\nnoted in another place. You are not to press him\\nafter sunset, nay, not in the hours when the sun\\ngoes fastest down.\\nII. When the time comes, and you enter on this\\nbusiness of sleep, attend to it with all your heart\\nand soul and mind and strength. Here is the bed,\\nall ready for you, and you are as ready for it.\\nPut out the light, tumble into bed, pull up the\\ncoverings, and go to sleep. That is what the bed\\nis for, that is what you are for. Yes If you wish,\\nas your cheek feels the cool of the pillow, you may\\nthank the good God for his mercies, the pillow", "height": "3680", "width": "2324", "jp2-path": "howtodoittowhich00hale_0235.jp2"}, "234": {"fulltext": "2i 6 How to Live\\nnot the least of them, and you may make your\\nprayer. This, if you have not done it on your\\nknees at the bedside. But that is all. You are\\nnot to ask yourself whether the day has been a\\ngood day or a bad day. You are not to review\\nthe past, or look forward into the future. You\\nare not to plan that letter which you will write to\\nAllestree about the cattle. You are not to plan\\nout the way in which you can move the beds so as\\nto make room for Lucinda s children. You are\\nnot to think of anything but Sleep. You are to\\ngo to sleep, and, if you can, you are to stay asleep\\nuntil the morning comes. And so soon as you can\\nteach yourself that sleep is a duty and a central\\nduty, that it is not an accident, an incident, or a\\nmere bit of good fortune, the more able will you\\nbe to keep yourself in training at this critical mo-\\nment, and to refuse all the temptations. They are\\ntemptations to carry on the business of the day in\\nthe hours of the night, hours which are reserved\\nfor a very different affair.\\nIn nine cases out of ten, if you have left this\\ngood-natured, hard-working brain to the six hours\\nrest which has been described, you will have no\\ntrouble in the first three or four hours of the night.\\nThe practical difficulty begins, for most people\\nwho are troubled by sleeplessness, at one or two\\no clock in the morning. This is not the place for\\nthe description of that trouble so far as it comes\\nfrom indigestion, from dyspepsia, from tea or\\ncoffee, or from hunger. It does come from these", "height": "3684", "width": "2368", "jp2-path": "howtodoittowhich00hale_0236.jp2"}, "235": {"fulltext": "How to Sleep 217\\nthings forty-nine times out of fifty, and they shall\\nbe spoken of in their place. It is to the fiftieth\\ntime that the rules apply which you will hear at\\nevery corner, about occupying the mind with some\\nmonotonous subject, such as saying the multipli-\\ncation table, repeating familiar poetry, looking at\\na flock of sheep, and so on.\\nI do not say but these may be used in their\\nplace, because sensible people use them and offer\\nthem. Greyford wrote me a long letter once, in\\nwhich he said that the habit of his mind was dis-\\ncursive. He said that when he was sleepless, his\\nmind ranged over everything in creation, and that\\nit was work for him to keep it in the harness, and\\nto make it trot within the ruts and on the high-\\nways. So he would compel it to give him, in\\norder, three names of kings beginning with A:\\nAlexander, Agesilaus, Alfred three names be-\\nginning with B Baldwin, Brian, Beelzebub and\\nthat by the time he got to G or H he was asleep.\\nBut this would not work for every one; and in\\ngeneral you may say of such rules what Dr. Ham-\\nmond says, that it is setting fire to half of the\\nvillage by way of stopping the conflagration of the\\nother half. The only practical help I ever had\\nfrom such rules was given me by Captain Collins,\\nthe night before he went to the Amoor River.\\nHe says, When you are sure you are not going\\nto sleep, open your eyes and compel them to look\\nstraight before them. If it is pitch-dark, let them\\nlook into the darkness. If there is a little light,", "height": "3684", "width": "2292", "jp2-path": "howtodoittowhich00hale_0237.jp2"}, "236": {"fulltext": "2 1 8 How to Live\\nlet them look upon the tassel or the picture which\\nis before them. In a minute the open eye-lids will\\nwant to shut. No, when I wanted you to shut,\\nwhen I wanted you to go to sleep, you would not.\\nNow you must look at the picture, or the tassel, or\\nthe blackness. Look think picture, tassel, black-\\nness and think nothing else.\\nI have tried this and with good effect. But I\\nhave varied on it, by going to the Amoor River in\\nmy bed to join Captain Collins there, and much\\nmore often than I think picture or tassel or\\nblackness, I think of a certain log cabin at the\\nmouth of that river, of its verandas, and the walk\\ndown to the stream, and the vines that grew upon\\nthe verandas, till I am thinking no more. And,\\noddly enough, the other day another man told me\\nthat he had the same experience at such times.\\nBut a physical cure is better than all this play\\nwith an over-wrought brain. Jump out of bed,\\nrub yourself heartily with a crash towel or mitten,\\nsponge your head thoroughly for two or three\\nminutes with cold water, take a wet towel back to\\nbed with you, and wind it around your forehead.\\nAll this, you see, is to drive the blood off the\\nbrain again. And take this always as a rule in\\nlife, that if there is a physical cure, you are to\\nuse it, and not seek for a cure in the higher\\nregions. Do not go to the minister for his\\nspiritual counsel, when a blue pill, or ten pillules\\nof hyoscyamuSy will answer. Do not cut blocks\\nwith a razor.", "height": "3684", "width": "2340", "jp2-path": "howtodoittowhich00hale_0238.jp2"}, "237": {"fulltext": "How to Sleep 219\\nIII. If I had the space, I should go quite at\\nlength here into detailed recipes of prescriptions\\nfor the control of sleep. For I have been pained\\nto learn, since I delivered some lectures on the\\nsubject more than fifteen years ago, that very\\nmany Americans suffer from sleeplessness. Our\\neager life, the wide range of our duties, and what\\nMr. Appleton calls the whip of the sky drive\\nthem into an intensity of effort, day and night, for\\nwhich sleeplessness is the revenge. But I must\\nsatisfy myself by putting a few short notes at the\\nend of this paper, and by referring sufferers to\\nDr. Hammond s treatise on Sleep, which they\\nwill find interesting, instructive, and, if they will\\nobey, very useful. Meanwhile, I really hope that\\nnineteen-twentieths of the readers of this paper do\\nnot suffer in this way. It is for them that I write\\nwhat remains. For there is really no need that\\nthey should suffer. I have said that sleep is a duty.\\nIt is at the same time a privilege, and everybody\\nmay have the privilege who will discharge the\\nduty. But the duty is all interlinked with every\\nother duty in life. You are not going to buy the\\nprivilege so cheaply as by repeating the multiplica-\\ntion table, or by thinking of a flock of sheep jump-\\ning over a wall, or by buying half an ounce of\\nbromide of potassium. The privilege means that\\nyou hold in control your body and your mind,\\nwhich are the two tools of your soul, and that your\\nsoul knows what it is to control body and mind,\\nand how to become master and mistress of them.", "height": "3684", "width": "2308", "jp2-path": "howtodoittowhich00hale_0239.jp2"}, "238": {"fulltext": "220 How to Live\\nNow take an instance. You find, as some people\\ndo, that if you drink tea or coffee at seven in the\\nevening, you cannot compel sleep at one the next\\nmorning. Or, if you eat a Welsh rarebit of cheese\\njust before you go to bed, you find, four hours\\nafter, that you cannot sleep. Some people can-\\nnot. Are you now your own master or mistress in\\nthis matter of the tea, the coffee, and the cheese,\\nor are you the slave of tea, coffee, and cheese\\nThat is the square question. And the answer to\\nthat question throws us back where we were in\\nthe beginning. It answers what seems a larger\\nquestion. Are you a partaker of the Divine\\nNature? or are you only one who, as the Bible\\nputs it, may be a partaker of the Divine Nature\\nIf you are in this latter class, is it not worth while\\nto promote yourself, with God s help, from may\\nbe to am\\nlama partaker of the Divine Nature. I will\\ncontrol this tea and coffee and cheese. I can do\\nwithout them and they may do without me.\\nI may say just the same thing about the mental\\nperplexities which come in the middle of the night,\\nand harass one and distress him. John Jones will\\nbe sure to come to me at eleven o clock to make\\nme indorse that note for him, and what in the\\nworld shall I say?\\nIn the first place John Jones and his note have\\nno business in this bed. This bed is the altar of\\nsleep. I will not receive John Jones here. He\\nand his note shall not come into this room. If", "height": "3684", "width": "2312", "jp2-path": "howtodoittowhich00hale_0240.jp2"}, "239": {"fulltext": "How to Sleep 221\\nthe American minister in London had led me to\\nthe Queen s drawing-room, if I had just kissed\\nher hand, and if she had just asked me how the\\nchildren were, I should not stop to talk to John\\nJones about his note. He shall not bother me\\nhere, any more than he would there.\\nOr you may put it in the broader statement.\\nEverything must conform to absolute Right.\\nAbout John Jones note there is a Right thing to\\ndo and there is a Wrong thing to do. When he\\ncomes to me in the morning I shall have all the\\narguments on both sides before me. What there\\nis to know I shall know. And I shall have the\\ngood God to direct me if I seek him. I will do\\nthe right thing then. The right thing now is to go\\nto sleep, and that thing I will do now.\\nThe central rule of life is not that we must\\nalways refer everything to first principles, not that\\nwe do refer everything to first principles, but that\\nwe are ready to do so if there is need. That\\nreadiness makes life simple, easy, and successful.\\nNOTES\\n1. Dr. Hammond says, and I am sure he is\\nright, that many more people lie awake from\\nhunger than do so from having eaten too much.\\nRecollect how almost all animals go to sleep im-\\nmediately after feeding. I shall show in another\\nplace why I think a short nap after dinner a good\\npractice, if you can manage it. This is certain", "height": "3676", "width": "2296", "jp2-path": "howtodoittowhich00hale_0241.jp2"}, "240": {"fulltext": "222 How to Live\\nthat many people, perhaps most people, require\\nsome simple, easily digested food just before going\\nto bed. I know people who find an advantage in\\nhaving a biscuit at the side of the bed, to eat in\\nthe night if they are wakeful.\\nIn this connection I may quote from Dr. Ham-\\nmond his remark that all American women are\\nunder-fed. When, in lecturing, I used to repeat\\nthis at the West, it was received with shouts of\\nlaughter. But at the East it was regarded as the\\nserious expression of a serious truth. I cite it\\nhere that I may call the attention of people who\\nare suffering under the varied forms of nervous\\nprostration to the question whether they are\\nregularly eating and digesting enough, in quantity,\\nof simple food.\\n2. What I have said connects distinctly with\\nDr. Hammond s axiom, The complete satisfaction\\nof any natural appetite is generally followed by\\nsleep or the desire for sleep.\\n3. In our habits of life, the use of tea and coffee\\nhas a great deal to do with sleep or the loss of it.\\nIt is idle for one person to make rules for another.\\nI have only to say that if, after full experience, you\\nfind they keep you awake, they must go, to\\nborrow the expressive mountain phrase. There\\nis, probably, some foundation for the general habit\\nwhich has thrown coffee upon the morning meal,\\nand reserved tea for that of evening. But, on the\\nother hand, it is said, and I think truly, that the\\nsleeplessness resulting from coffee is agreeable, or", "height": "3684", "width": "2364", "jp2-path": "howtodoittowhich00hale_0242.jp2"}, "241": {"fulltext": "How to Sleep 223\\nnot intolerable, while the sleeplessness which fol-\\nlows tea, is rasping, provoking, and aggravating.\\nI believe, myself, that the use of both depends\\nvery largely on the amount of exercise in the\\nopen air. I should say to any person who wishes\\nto use tea or coffee at the evening meal of the day,\\nthat he could probably do so in moderation, if he\\nwas willing always to walk three miles in the open\\nair afterward. Of these details, however, I shall\\nspeak more at length under the head of Exercise.\\n4. To the specific recommendations given in the\\ntext for the benefit of the sleepers, I will only add\\nhere that you may almost always secure three or\\nfour hours of good sleep by the use of a hot foot-\\nbath, as hot as you can well bear. You may put\\na little mustard into it, to increase the stimulus to\\nthe skin. Steep your hands in the hot water at\\nthe same time. All this draws the blood off the\\nbrain. The use of the hair-mitten, a cool pillow-\\ncase, or, if you please, a pillow of cold water, has\\nthe same purpose.\\n5. Dr. Franklin was wholly ignorant of the true\\nphysiology of sleep, and his papers on the subject\\nare full of theoretical errors; but some of his\\npractical instructions are very sensible, as they are\\namusing.\\n6. I wish some ingenious machinist would fit up\\na phonograph to be run by clock-work, which I\\ncould start, say at two in the morning, and\\nmake it deliver to me one of Dr. Primrose s ser-\\nmons, with all his delightful, drowsy cadence.", "height": "3676", "width": "2300", "jp2-path": "howtodoittowhich00hale_0243.jp2"}, "242": {"fulltext": "224 How to Live\\nFailing this, a good musical box which will run\\nhalf an hour without winding, is a convenient piece\\nof furniture in a bedroom, especially where there\\nare restless children.\\n7. The habit of sleeping may be formed very\\nearly, and should be. If a young child be healthy,\\nlet no nurse (or anxious mother) sit with it in the\\nevening, after it is three months old. Undress it,\\nleave it, and let it put itself to sleep. The child\\nwill thank you afterwards for what you hate to do\\nto-day.\\n8. An india-rubber bag full of cracked ice,\\nready to apply to a hot forehead, is a good friend,\\nwhen you have a hot forehead at two o clock in\\nthe morning.\\n9. But I have found a small flat-iron more con-\\nvenient. Buy at a toy-shop for ten cents a\\nbaby-house flat-iron. It need not weigh more\\nthan half a pound. Tie a string to it, and fasten\\nthe other end of the string to a bedpost. If you\\ndo not sleep hold the flat surface to your forehead\\nwell, as long as you can bear it; then let it\\ndrop away, while you enjoy the retreat of the\\nblood from the crowded blood-vessels.", "height": "3704", "width": "2336", "jp2-path": "howtodoittowhich00hale_0244.jp2"}, "243": {"fulltext": "How to Exercise 225\\nCHAPTER IV\\nHOW TO EXERCISE\\nIt is quite worth while to read carefully the theo-\\nries of the best Greek authors about education, and,\\nof our own race, to go as far back as Lord Bacon\\nand Milton and Locke, to see what they say\\nabout it. For such reading saves us from that\\ndelusion of our own time which confounds edu-\\ncation with book-learning, and almost takes it for\\ngranted that a man who has read a great deal is\\nwell educated. Now, any Greek who thought at\\nall had a thorough respect for the body, if it was\\nonly as the physical tool which was to carry into\\neffect the conclusions of the mind, and the de-\\nmands of the soul. Paul went farther. He recog-\\nnized the divinity of man s nature. He knew that,\\nas James said, man could be a partaker of the\\ndivine nature. Paul squarely claims, therefore,\\nthat the body must be kept pure and holy, be-\\ncause it is the temple of the indwelling God. All\\nthis runs quite counter to the happy-go-lucky\\ntheory largely prevalent in our time, which sup-\\nposes that if you have a doctor to cure the visible\\ndiseases of the body, the body may be left to take\\ncare mainly of itself. The average public school\\nof America teaches reading, writing, and arithme-\\n15", "height": "3672", "width": "2264", "jp2-path": "howtodoittowhich00hale_0245.jp2"}, "244": {"fulltext": "226 How to Live\\ntic, with, perhaps, a smattering of language, a\\nsmattering of physical science, and, possibly, of\\nthe higher mathematics. But as to any exercises\\nwhich are to make the eye more sure, the hand\\nmore quick, the arm more strong, or the man\\nmore enduring, the average public school knows\\nnothing of them. It sends the boys or girls out\\nto recess. Perhaps an intelligent teacher airs the\\nroom, and that is all. The recent craze, as I\\nmay call it, in the matter of athletics is a help in\\nthis matter, but it has its dangers also.\\nIndeed, every specialist is apt to think that he\\nmust make every pupil such another as he is himself.\\nA music master will tell you you must practise\\nthe scales six hours a day. The chief of a gym-\\nnasium, who can lift two thousand pounds him-\\nself, wants his pupil to lift two thousand pounds.\\nThe president of an athletic club is eager to have\\nsome one beat the records in running or walk-\\ning or leaping. Every one thus exaggerates his\\nown specialty, forgetting that the whole business\\nof education is to make a perfect man, well-bal-\\nanced, rounded, if you please, and ready to do\\nwhatever duty comes next his hand. When Starr\\nKing was in the prime of his youth, not long\\nbefore his death, Dr. Winship was showing how\\nmen could be trained to lift enormous weights.\\nHe does not understand what I need, said King.\\nI have no occasion to lift half a ton, but I should\\nlike to go 2.40. Two-forty was then the stand-\\nard for fast trotting, and King meant that he", "height": "3676", "width": "2352", "jp2-path": "howtodoittowhich00hale_0246.jp2"}, "245": {"fulltext": "How to Exercise 227\\nwanted to do promptly and well, in the best way,\\nwhat he had to do. Here, in an epigram, is the\\nstatement of what one s exercises are for. They\\nare the use of a part of every day so that, when\\nduty comes, one may be ready for duty. And a\\nman will not be ready for duty unless he has ex-\\nercised in such fashion as shall make him ready.\\nYoung people read novels, and they fancy that\\nwhen the time comes they will do as well as\\nHarry or Jane does in the story. When you are\\npresented of a sudden to Mr. Gladstone, you\\nexpect to answer his questions as readily as Harry\\ndid when he had that charming talk, in the book,\\nwith the Lord Chancellor. It will not come out\\nso. Amadis stood three days on the bridge,\\nholding it against all comers. But he could not\\nhave done this if he had not trained himself\\nevery day in all the exercises of knighthood.\\nThere may be bodily exercises there are exer-\\ncises of memory, imagination, and other forms,\\nwhich we rate as simply mental; and there are\\nspiritual exercises beside. Of these, I give this\\npaper to some hints on bodily exercise, and when\\nI write How to Exercise at the top, I do so\\nbecause, in the ordinary language, exercise has\\ncome to be spoken of as if it related principally\\nto the body. But, in derivation and in original\\nuse, exercise implies the experience which one\\ngains in the repetition of any action.\\n1. People ask at once how much time should\\nbe given to this series of exercises or to that how", "height": "3676", "width": "2272", "jp2-path": "howtodoittowhich00hale_0247.jp2"}, "246": {"fulltext": "228 How to Live\\nmuch to study, how much to memory, how much\\nto walking or to riding. I shall answer this ques-\\ntion from no ideal standard of what one would\\nlike, or of what they do or do not do in Paradise,\\nin Utopia, or in Sybaris, but with simple refer-\\nence to what can be done in the ordinary life of\\nthis country.\\nFor there exists among us, quite low down and\\nfundamental in our arrangements, the necessity of\\nearning our living, and, whatever a man wants\\nor does not, and whatever John Milton or Pesta-\\nlozzi or De Gerando says he had better do or\\nnot, the probability is as nine to one that he has\\nto go to the mill or the store or the shop or the\\nfield every day, and work at some work or other\\nin subduing the world. The probability is that\\nhe must do this for eight or ten hours each day,\\nand he may have to give more hours. I hope not.\\nI hope, indeed, that we shall come round to the\\naverage of an eight -hour system by and by for\\nall work which a man does in his craft, trade, or\\nprofession, so that he may feel at ease, with a\\ngood conscience, to give some of his waking hours\\nto some exercises which will train his body,\\nmind, and soul, beyond and outside the exercise\\nwhich they gain in his daily calling.\\nI give such advice as is to be found in this\\npaper, remembering this restriction. I have al-\\nready said a man must do the duty that comes\\nnext his hand. Now that duty may be the keep-\\ning a set of books. It may be the watching a", "height": "3704", "width": "2356", "jp2-path": "howtodoittowhich00hale_0248.jp2"}, "247": {"fulltext": "How to Exercise 229\\nshuttle as it flies backward and forward in a\\nloom. It may be sitting in a chair all day, and\\npurifying mercury. For the exercise of his body,\\nsuch a man must take time outside this daily\\nrequisition; for some exercises of his mind, he\\nmust take such time; and for some exercises of\\nhis soul.\\nI am apt, then, to advise people who ask my ad-\\nvice in such things to limit their resolutions about\\nthem at the first, to the control of three hours a day,\\noutside those which are given to what may be called\\nthe daily vocation. If a man s daily vocation keeps\\nhim in the open air, exercising his muscles, his\\nnerves, or in general his body, the three hours\\nneed not be given to physical exercise. If, on the\\nother hand, they are given to indoor work, as in\\nthe cases described, he will need to give much of\\nhis three hours to physical exercise. He must\\ngive a fair share if he means to be a perfect\\nman. He must have his body up to a working\\nstandard. He does not gain that by resolving.\\nAnd he has no right to expect any answer to\\nhis prayers, unless he fulfils the part God requires\\nof him.\\nTwo men are in a canoe in the Mozambique\\nChannel. A sudden flaw of wind upsets the boat.\\nBefore they can right her she fills with water and\\nsinks; and the two men are swimming for their\\nlives. Ah, well says one of them to the other,\\nit is a long pull to the shore but the water is\\nwarm and we are strong. We will hold by each", "height": "3680", "width": "2316", "jp2-path": "howtodoittowhich00hale_0249.jp2"}, "248": {"fulltext": "230 How to Live\\nother, and all will go well/ No/ says his friend,\\n1 1 have lost my breath already each wave that\\nstrikes us knocks it from my body. If you reach\\nthe shore, and God grant you may tell my\\nwife I remembered her as I died. Good bye\\nGod bless you and he is gone. There is\\nnothing his companion can do for him. For\\nhimself, all he can do is to swim, and then float,\\nand rest himself, and breathe to swim again and\\nthen float, and rest again, hour after hour, to\\nswim and float, swim and float, with that steady,\\ncalm determination that he will go home that no\\nblinding spray shall stifle him, and no despair\\nweaken him hour after hour, till at last the palm\\ntrees show distinct upon the shore, and then the\\ntall reeds, and then the figures of animals will\\none never feel bottom? Yes, at last his foot\\ntouches the coral, and with that touch he is safe.\\nThat story that man told me. I copy it here\\nbecause it shows, in a good concrete case, what\\nexercise had done for one man which it had not\\ndone for the other. Both of them, for all I know,\\nhad strength, bravery, and prudence; but one of\\nthem had exercised his body in the essential ex-\\nercise of swimming, and the other had not. When\\nthe test came, one knew how to live, and the other\\nwent under.\\nI certainly do not expect to give much advice\\nin detail in regard to the several exercises of the\\nbody which a boy or a girl, a man or a woman\\nwould do well to keep up, daily, weekly, yearly.", "height": "3684", "width": "2360", "jp2-path": "howtodoittowhich00hale_0250.jp2"}, "249": {"fulltext": "How to Exercise 231\\nLives differ so much that the advice for one man\\nwould be quite different from that for another.\\nThe directions for most women as we live,\\nwould be different from that for most men. But\\nthere may be stated a few things which are central,\\nor fundamental\\nI. To live well, you must be in the open air\\nevery day. This rule is well-nigh absolute.\\nWomen offend against it terribly in America.\\nAnd women are very apt to break down. Rain\\nor shine, mud or dust, go out of your house, and\\nsee what God is doing outside. I do not count\\nthat an irreverent phrase which says one feels\\nnearer God under the open sky than he is apt to\\ndo when shut up in a room. I know a very wise\\nman who used to say, People speak of going\\nout, when they should speak of going in. He\\nmeant that you do plunge into the air, as when\\nyou bathe at the sea-side you go into the water.\\nBe quite sure of your air-bath. I will not dictate\\nthe time but, on the average, an hour is not too\\nlong. You will fare all the better, will eat the bet-\\nter, digest the better, and sleep the better, if in-\\nstead of an hour it is two hours or more.\\nA good many other things go with this. Form\\nthe habit, if you have regular reading to do, of\\nreading in the open air. Find a nook in some\\ncorner of the house, on the outside of the\\nhouse, or between two great rocks, where you\\ncan sit in the sunshine, even in late autumn or in\\nthe winter, and read your Chautauqua lesson under", "height": "3672", "width": "2332", "jp2-path": "howtodoittowhich00hale_0251.jp2"}, "250": {"fulltext": "232 How to Live\\nthe open sky. Very likely you will find at first a\\ncertain strain on your eyes. You must, of course,\\nbe careful about this. But ask yourself whether\\nyour eyes were made only for rooms lighted by\\none or two windows, and whether they ought\\nnot to be exercised up to daylight.\\n2. Those people who are fortunate enough to\\nread these papers on the western side of the Al-\\nleghanies, will, in most instances, be fortunate\\nenough to have each a horse at command. Such\\nis one of the every-day luxuries of those States\\nwhich rule America and one of the reasons why\\nthey rule America is that their people are tempted\\nto live so much in the open air. If you are so\\nfortunate, there is, I suppose, no exercise better\\nfor health than horseback-riding, whether for man\\nor for woman. The rest of us, excepting the few\\nwho have bicycles at command, 1 have to walk as\\nwe take our air-bath.\\nWalking does not, of itself, exercise all the\\nmuscles. Running is much more approved by\\nthe authorities. I happen to know that Helm-\\nholtz, the great German physicist, recommends\\ndaily running as the best treatment, where there\\nis any tendency to congestion of blood on the\\nbrain. Military drill has immense advantages.\\nThis nation has gained a great deal in the supe-\\nrior carriage of its men since the civil war. I could\\nwish that the teachers of girls schools would do\\nsomething for their pupils which approaches it.\\n1 This was in 18S6.", "height": "3684", "width": "2396", "jp2-path": "howtodoittowhich00hale_0252.jp2"}, "251": {"fulltext": "How to Exercise 233\\nSweeping a floor is admirable exercise, and you\\nknow Herbert says\\nWho sweeps a room as for thy laws\\nMakes that and the action fine.\\n3. No exercise, perhaps, can be compared to\\nswimming; but generally in our climate we can\\nenjoy it only a few months in the year. All women\\nshould learn to swim, as well as all men. It is\\nreally unfair to their brothers or their husbands if\\nthey do not.\\n4. Another set of questions will come up, which\\ndifferent people will answer in different ways. I\\nhave simply to remind my readers that they must\\nbe answered in some way. For instance, a man or\\nwoman must be in good training for walking. If\\nthe man be a postman, the government will expect\\nhim to walk twenty miles a day. If he be a light-\\ninfantry man, he must be able to walk fifteen miles\\na day, and to carry a knapsack, cartridge-box, and\\nmusket. Now, what is the requisition for a gentle-\\nman or lady in ordinary life, who is not a postman\\nor a light-infantry man?\\nThe answer would be different in England from\\nwhat it is here. Their climate on the whole per-\\nmits of walking more than ours, and they are on\\nthe whole trained for longer walks than we are.\\nHere, I should say that every man ought to be\\nable to walk six miles a day without any sense of\\nextra exertion or fatigue I know no reason why\\na woman should not. Indeed, I think it would be", "height": "3676", "width": "2312", "jp2-path": "howtodoittowhich00hale_0253.jp2"}, "252": {"fulltext": "234 How to Live\\nmuch better for the women of this country if they\\nwere all trained to this standard. As these pages\\npass the press, I see that President Eliot tells the\\nfreshmen of Harvard University that they ought\\nto be able to walk ten miles a day on the average\\nas a matter of course. In the same address, he\\nsays that a man should be able to hoe potatoes for\\nthree hours without any sense of fatigue.\\n5. But it must be understood in all such sug-\\ngestions that we are not urging you to use up\\nyour strength on exercise. I am not speaking\\nas if exercise were your business, I am only speak-\\ning of preparation for your business. If your busi-\\nness is study, keeping store, taking care of child-\\nren, making boxes, shoeing horses, you are to use\\nyour vital force, your strength, for those duties.\\nYou are not, under the pretence of exercise, to unfit\\nyourself for the duties of the day. I once knew\\na club of young enthusiasts, men and women, who\\nused to walk before breakfast summer mornings.\\nIt is an exquisite time of day, and they had what\\nthe New England dialect calls beautiful times.\\nBut when they came back after two or three\\nhours, and ate a sumptuous breakfast, as they\\nused to, they found themselves quite unfit for\\nthe duties of the day, for making clothes, writ-\\ning sermons, advising clients, or painting pictures.\\nThis is what in slang phrase is called running\\nexercise into the ground. Such exercise is no\\nlonger preparation for living. Remember all\\nalong that our business is to keep the body up to", "height": "3684", "width": "2336", "jp2-path": "howtodoittowhich00hale_0254.jp2"}, "253": {"fulltext": "How to Exercise 235\\nthe highest point, that we may get from it all the\\nwork we can.\\n6. And remember, in the arrangement of your\\nphysical exercises, another series of them, which\\ndoes not come at all under the head of athletics.\\nI wish I could give more room to speaking of\\nthem than I can, but I must at least name them.\\nPeople are apt to call them accomplishments.\\nBut, as people live in civilized society, some of\\nthese are as necessary as, in the middle ages,\\nswimming or fencing or riding were to a gentleman.\\nOne of them is writing. Writing is learned and\\nis kept up by physical exercise. Every man\\nand every woman ought to write well. That is,\\nthey ought to write quickly, in a handsome hand\\nwhich is easily read. And every man and woman\\ncan do this by proper exercise of the hand and\\narm, with or without a teacher. I have known\\npeople who wrote execrably, reform entirely in a\\nfortnight s time by working faithfully, as you may\\nwork, on the copies of a writing-book which may\\nbe bought for ten cents.\\nEvery one who can learn to write can learn to\\ndraw. In fact, writing is rather a difficult sub-\\ndepartment of drawing. I think every one should\\ntrain himself to draw accurately, so far as to be\\nable to represent in proper proportions what he\\nsees. If a man wants a book-case made by a car-\\npenter, he ought to be able to make a correct\\ndrawing of it for the workman, which shall not\\nlook as if it was tumbling over to the right. The", "height": "3676", "width": "2316", "jp2-path": "howtodoittowhich00hale_0255.jp2"}, "254": {"fulltext": "236 How to Live\\nreason, by the way, that the drawings of unskilled\\npeople always slant to the right is, that they learn\\nto write before they draw. Vertical writing will\\nhelp here as in other ways.\\nExercise in music is another of these accom-\\nplishments. Here the test is, do you like it? If\\nyou like it, you ought to keep it up so far as to\\ngive pleasure to yourself, or to give pleasure to\\nyour friends. For here is one more capacity of\\nthe body, and you have no right to let that ca-\\npacity die out. Remember what the body is,\\nwhat it is for, and who is its master.\\nIndeed, if in these three essentials, you will\\ncarefully keep a fit reverence for the body, you\\nwill be able, better than I can, to adjust for your-\\nself the physical exercises of your life.\\nNOTE\\nReprinting this paper in 1899, I am able to cite James\\nRussell Lowell on the open-air requisite. In the first of his\\nLowell lectures, recently exhumed by the Rowfant Club, he\\nsays of the Ballad-Singers that they had that education\\nfor uplifting which comes from life in the open air, and from\\nthat only.", "height": "3684", "width": "2312", "jp2-path": "howtodoittowhich00hale_0256.jp2"}, "255": {"fulltext": "Appetite 237\\nCHAPTER V\\nAPPETITE\\nWhat has been said relates to the training of\\nthe body that it may do what man orders. It\\nremains to consider another form of training\\nwhich has the same end, but which seeks the\\ncontrol of appetites which, if uncontrolled, be-\\ncome masters, and control the man.\\nIt is from the neglect of these appetites, and\\nfrom the mastery which they thus attain, that\\nthere has sprung all that ascetic scorn of the\\nbody to which I have alluded, and which, un-\\nfortunately, still has its part in education, and in\\ntoo many of the plans of religious teachers.\\nTake, as an illustration of such sway of these\\nappetites and the failure to govern them, this, the\\nstory of the opium war in China. Keying, a\\nmandarin of high rank, was sent to Canton by the\\nChinese government to suppress the illicit traffic\\nin opium with the English. He began by giving\\na great dinner party. To this party he invited all\\nthe first Chinese merchants in Canton who might\\nbe concerned in the traffic. It was a great\\nhonor to be invited, and they gladly went.\\nWhen the dinner was over they expected to go\\nhome but they were then courteously informed", "height": "3668", "width": "2304", "jp2-path": "howtodoittowhich00hale_0257.jp2"}, "256": {"fulltext": "238 How to Live\\nby their host that he should ask for their com-\\npany for a longer time. Bedrooms would be\\nprovided for them, and he would hope to see\\nthem at breakfast. In fact he provided every-\\nthing which a large hospitality could suggest, ex-\\ncept opium. They could not have that. The next\\nmorning some of them began to break down for\\nthe need of it. Before a day went by, though they\\nknew it was death to confess their appetite, they\\nwere confessing it. If he would only give them\\na little opium, he might do what he pleased with\\nthem afterward. And the story says that before\\nthis terrible test was finished, every man of the\\nparty had broken down. Every man had gone\\nso far in this terrible indulgence that he could\\nnot live unless he might gratify it. They were,\\none and all, at Keying s mercy.\\nWe are to look at the means for keeping appe-\\ntite under control. In every case which can be\\nnamed, the appetite which gains such head is\\nGod-given, and is, up to a certain point, neces-\\nsary to maintain human life. But whether one\\nspeak of the desire for sleep, the desire for food,\\nthe desire for drink, or any other desire of the\\nbody, it may, like a pet leopard or a pet cobra,\\nget the upper hand and devour or poison the\\nfoolish master. I will even include the case of\\nthe opium-eaters, for there can be no doubt that\\nopium has its place. There was an English\\nphysician in India who said in his enthusiasm\\nthat opium was God s best gift to man.", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0258.jp2"}, "257": {"fulltext": "Appetite 239\\nNow, in answering the question What are we to\\ndo with these appetites? I group my suggestions\\nunder two heads.\\nI. I speak of the TESTS of the machine, for it is\\nall-important that you know where you are. For\\nthis, especially in early life, a man or woman needs\\ncertain tests. They may be compared to the oc-\\ncasional experiments which the driver of a loco-\\nmotive makes to see where the water is in his\\nboiler. If his engine has no index to teach him,\\nhe will open a vent from which will issue water or\\nsteam. He will then know whether the water or\\nthe steam is above that line. Now, strictly speak-\\ning, the man wastes force in opening this discharge\\nbut he gains very essential knowledge. He learns\\nwhether the water is high enough or not. If he\\ndid not know, he might run on till an explosion\\ncame, and then the steam he had saved would not\\nsave him or any one.\\nIn exactly the same way it is well for us all to\\ntest our bodies and the appetites which ought to\\nbe our slaves. Try once a month how well you\\nfeel without coffee. If you can do without it for\\ntwo days, then you may take it up again. If you\\nfind you are fretful or cross because you have no\\ncoffee, keep on without it until you regain your\\ntemper. You do not mean to be a slave to your\\ncoffee-pot. I give just the same advice to smokers.\\nFor myself, I wish they would not smoke at all. I\\nthink the habit brings in a train of other habits.\\nI fancy Keying s opium slaves began with slavery", "height": "3668", "width": "2284", "jp2-path": "howtodoittowhich00hale_0259.jp2"}, "258": {"fulltext": "240 How to Live\\nto tobacco. But the injunction I give to smokers\\nis, test yourself. Find out if you are slave or\\nmaster. Go for a week without your cigar or pipe.\\nIf at the end of the week you are as easy in mind\\nand body, as good-natured, as well-balanced as\\nyou were, then you have a right to say to me that\\nyou were not a slave when the week began. But\\nif you cannot say this, then it is quite time that\\nyou could. If you find you are fretful, nervous,\\nexcited, low-spirited, uneasy, because a certain\\nleaf from Virginia or from Cuba has not been\\nrolled up in a certain form and lighted in a certain\\nway, then you find that you are very near to per-\\nsonal slavery. It is quite time that you threw off\\nthat slavery, and your test has come none too soon.\\nIt was from the need of such tests of the machine,\\nas I suppose, that the institution of religious fasts\\ncame in. Here is a man who says he is in training\\nto go into the wilderness and preach the gospel.\\nIf he does go, he will have to wear the same clothes\\nnight and day for months he will have to live on\\nthe coarsest food he will have to sleep on the\\nground. Can he do it? Let us try him before he\\ngoes. Do not let us send on a business of the first\\nimportance a man who, when he comes to his\\nplace of work, will be whimpering and worrying\\nbecause he has no roast goose and apple-sauce for\\ndinner, and no feather-bed to sleep upon. Here, I\\nthink, was the origin of the rules of fasting imposed\\nupon priests and monks. And I suppose these\\npassed from them to other persons who hoped to", "height": "3680", "width": "2328", "jp2-path": "howtodoittowhich00hale_0260.jp2"}, "259": {"fulltext": "Appetite 241\\ngain their sanctity. Other fasting originates in the\\nremark early made, that the mind is more clear\\nwhen people have not taken an overdose of food,\\nwhich the savage is very apt to take.\\nNow this test of the man who offered himself for\\nimportant duty is wholly legitimate. I know re-\\nligious bodies which profit by it now. In most\\nRoman Catholic institutions for the training of\\npriests, the young student lives in a barrack which\\nis by no means agreeable or luxurious. His food\\nand clothes are of the simplest kind. He is never\\nalone he always has one, two, or perhaps forty\\ncompanions. By such discomforts he is trained at\\nthat age when habits are most easily formed. Now\\nthere are very few posts in life in which that man\\ncan afterward be placed, in which some of the\\nmost important conditions shall not be decidedly\\nmore agreeable. In a mission among Indians, he\\ncan have his own cabin. He will probably make\\nfor himself a better bed, and it will not be long,\\nindeed, as he improves the civilization of the peo-\\nple under his charge, before he has better food on\\nhis table, or, at the least, a more varied bill of fare\\nthan he had at the seminary. That man learns\\nsomething in his theological school which Andover,\\nNew Haven, and Auburn do not always teach.\\nHere is the advantage, in our education of young\\npeople, of giving them a chance to go camping\\nout sometimes. Let them learn how bad the coffee\\nis which they make themselves, and they will not\\nbe so apt to abuse Bridget that her coffee is not\\n16", "height": "3676", "width": "2316", "jp2-path": "howtodoittowhich00hale_0261.jp2"}, "260": {"fulltext": "242 How to Live\\nbetter. Let them see how hard it is to bring the\\nfried fish and the toast to the table, hot, crisp, and\\nunburned, and they will not be so often discon-\\ntented with the varied courses of their home\\nbreakfast.\\nI once tried to comfort a forlorn mother whose\\ntwo sons were going to the war, by talking to her\\nof the education of a campaign. I should like\\nto know what Dick and John are to learn, said\\nshe. I said they were to learn how to eat their\\nrice out of the same tin can in which they had\\nmade their coffee, and to be thankful that they had\\nrice, coffee, and can. Well, she was willing to ac-\\nknowledge to me that both of them were a little\\nparticular if the buckwheat cakes were cold when\\nthey came late to breakfast. When I heard of the\\nyoung men next, when war was over, they were\\ngreat leaders of industry on the western frontier.\\nTest yourself where you can test yourself safely.\\nIf you think you will have to walk across a river\\non a felled pine tree, try walking upon a pine tree\\nwhen and where there is no river below you.\\nIs my appetite as good as it was when I was\\neighteen years old and was glad to breakfast or to\\ndine on such food as we had at the boarding-house\\nin Cranberry Centre, or in the forecastle when we\\nwere fishing on the banks? Or can I only keep\\ngood-tempered when I have turtle-soup for my\\ndinner, with all the accessories of Delmonico s I\\nought to be able to answer these questions, and any\\ntest by which I can answer them will be a help to me.", "height": "3704", "width": "2332", "jp2-path": "howtodoittowhich00hale_0262.jp2"}, "261": {"fulltext": "Appetite 243\\nII. But, alas there are only too many instances\\nin which no experimental test is needed. Life\\nhas been the test. The husband and the wife\\nhave both found that he is cross when the bread\\nis sour. Or the master has found that the clerk\\nis late at the store, that he missed the morn-\\ning train which should have brought him in and\\nit proves that he cannot tumble out of bed in time\\nin the morning. Or, worst of all, John or James\\nfinds out that when Dick or Harry meets him on\\nthe street, and asks him if he will not look in at\\nBet s to have a drink, he does not say no. He\\nlooks in too often, and it is clear to all men\\nthat his appetites control him, and he does not\\ncontrol them.\\nHere comes the second half of our subject.\\nHow is the man, who should be the ruler, to re-\\ngain this lost mastery?\\n1 In the first place, he must try. He must want\\nto do it. Nobody else is going to do it for him.\\nHere, I think, we may generally trust him. I\\nthink that in the effort to reform intemperate men\\nwe generally waste time on this part of the busi-\\nness. My experience has shown me that no man\\nknows the curse and tenor of drunkenness more\\nthoroughly than the drunkard himself does.\\nI was once lecturing in a course on the Divine\\nMethod of Human Life. In the course, one lect-\\nure was announced on this very subject of\\nAppetite. That was the whole announcement.\\nNothing was said of temperance or intemperance,", "height": "3684", "width": "2292", "jp2-path": "howtodoittowhich00hale_0263.jp2"}, "262": {"fulltext": "244 How to Live\\nexcept as that one word indicated it. When I rose\\nto speak, I saw at once, in my audience, three men\\nwho had never been at any of the other lectures.\\nNor did they ever come to any of the after lect-\\nures of the course. I knew in an instant why\\nthey came. They did not know each other.\\nThey had come without any mutual communi-\\ncation. But, as it happened, I knew them.\\nEach of the three had broken down in intemper-\\nance. Each of the three had pushed to that ter-\\nrible verge which is called delirium tremens, and\\nthey knew what that is. Each of them had seen\\nthis word Appetite in the newspaper, and he\\nknew only too well what that is. Each of these\\nthree had come round to hear me speak, in the\\nfaint hope that I might know or suggest something\\nwhich he did not know for the control of appetite.\\nI believe that you will find something of that sort\\nto be the case with almost all intemperate men,\\nperhaps with all of them. They are, of course,\\nmen of weak will. That is only another way for\\nsaying that their appetites master them. But it\\ndoes not follow that they are such fools that they\\ndo not regret the mastery, and do not wish to\\noverthrow the master. They are often foolishly\\nself-reliant. I said to such a man one day You\\nwill never succeed in conquering this temptation,\\nunless you ally yourself to other people in the\\nmatter, unless you gain the help of sympathy and\\ncooperation. He answered very proudly that I\\ndid not know what I was talking about. He had", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0264.jp2"}, "263": {"fulltext": "Appetite 245\\nseen the folly of drinking, much more thoroughly\\nthan I had, and he knew more of it. He had re-\\nsolved. That was enough. He should never\\ntouch liquor again. And he wanted no one to\\nhelp him in that resolution. Of all which the\\nresult was that, before a month was over, he was\\narrested as a drunkard in the street; and it did\\nnot need more than two years to bring about the\\nfourth and fifth acts of that tragedy, his divorce\\nfrom his wife, and his death in delirium tremens.\\n2. But I am not writing simply of intemperate\\npeople. I am writing for and of all people who\\ncannot control bodily appetite. I was once sit-\\nting in a large circle of ministers who were dis-\\ncussing the central questions regarding sin, and\\ndiscussing them most eagerly. I turned suddenly\\nupon the moderator, and said Why do we talk\\nabout sin? Let us apply what you say to sins.\\nWhat was the last sin which you consciously\\ncommitted? Does what you say apply to that\\nsin?\\nHe is one of the truest men in this world. And\\nhe was then. He replied at once That is good.\\nI will tell you. I was thinking, when I spoke, that\\nI lay in bed this morning full ten minutes, when I\\nknew perfectly well that I ought to be up and\\nmaking ready for the day.\\nAs he spoke every man in the room laughed.\\nAnd I think that thirteen men consecrated and\\ntrue men confessed that the appetite or tempta-\\ntion they had had in mind, in all they had said,", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0265.jp2"}, "264": {"fulltext": "246 How to Live\\nwas this wish of a little sleep, a little slumber, a\\nlittle folding of the hands to sleep.\\nNow I have said already in the second paper\\nof this series what I think of sleep, and how\\nhighly I prize it. All the more am I sure that a\\nman must hold the love of it under his absolute\\ncontrol. He must determine. Remember that\\ndetermine is a better word than resolve. He is to\\nfix a term for sleep. He is to fix it, and, where he\\nhas fixed it, it is to remain fixed. Let me take\\nmy illustration, then, from this temptation which\\ntroubled the fourteen ministers.\\nYou have fixed your moment for rising. It is\\nto be at 6.30, or is it to be at 7. Now the fact\\nthat you say at 9 to-night that you will rise\\nin the morning at 7 will help. But that alone\\nwill not control. Analyzed, what happens is this.\\nYou say: I, John Jones, at 9 in the evening,\\nbeing of sound, disposing mind and good memory\\nand health, resolve that I will rise from bed at\\n7. If this is all, there is nothing to make sure\\nthat at 7 you do not say: I, John Jones,\\nbeing of sound, disposing mind and good memory\\nand health, resolve that I will not rise till 8.\\nYou have nothing, so far, outside yourself, against\\nwhich to push your oar. When you are in a boat,\\nyou can pry against the water, and so your boat\\ngoes along. You lift your oar into the air to bring\\nit back, and that motion does not send the boat\\nbackward. But when you are in a balloon, you\\nhave no water. It is all air. You move your", "height": "3704", "width": "2420", "jp2-path": "howtodoittowhich00hale_0266.jp2"}, "265": {"fulltext": "Appetite 247\\npaddle forward, and then you have to move it\\nback, and you do not move the balloon at all.\\nJohn Jones must find something outside himself\\nfor his oar to push against.\\nYou will find, then, if six people agree that they\\nwill breakfast together, and that no one shall begin\\nuntil all meet, that they will hold very closely\\nto their agreement. There is then a contract\\nwhich John Jones has made with X and Y and Z\\nand A and B. Yes, I know that he may be so\\nselfish, which is to say so far gone, that he will\\nsacrifice them all but the chances are greatly the\\nother way. If he is so far gone, here is a very acute\\ncase of disease, worth his consideration and theirs.\\nHere, then, is another case, where we find out,\\nas we have done, the value of the together. We\\nfind out once more that man is a gregarious\\nanimal. We find out why the Saviour speaks to\\nus so often in the plural number, why we pray\\nto our Father, why the communion of men\\nand women with each other is urged so steadily by\\nall the masters of life. We find out that we are to\\nbear each other s burdens. We find out what dear\\nOwen Feltham meant when he said I think\\nthat man will never go to heaven who thinketh to\\ngo thither alone.\\nYou are to make yourself, in some way, a part\\nof the company,\u00e2\u0080\u0094 a partner in its concern. When\\nmorning comes, and the bed is so warm, and the\\npillow is so soft, and you are so lazy, you are not\\nto say, Really, I would rather stay here than", "height": "3676", "width": "2344", "jp2-path": "howtodoittowhich00hale_0267.jp2"}, "266": {"fulltext": "248 How to Live\\nhave warm coffee, or, Really, I would rather\\nstay here than take the train at 8. You are to\\nsay, I must be dressed at 7.30, or I shall dis-\\nappoint Tom or Mary or Philip, or I shall fail in\\nmy appointment with Seth or Salome. The\\npartnership breaks down if one of the partners\\nfails, and you do not mean to be that partner.\\n3. Here is the place where I ought to speak of\\ndiminishing temptation while one strengthens will.\\nThe Saviour places this part of duty first. He\\ntells us to pray that we may not be led into temp-\\ntation. He knows that when the spirit is willing\\nthe flesh is weak.\\nFitzwilliam says, and I think it is true, that\\nmany a man has strength of will enough to kick\\nthe bedclothes off, while he has not strength of\\nwill enough to leave the bed while they are on.\\nThat is a good illustration of a man s power over\\nthe temptations which environ him. The Duke of\\nWellington went so far as to sleep on a narrow\\ncamp-bedstead to the very end of his life. When\\na man needs to turn over, he said, it is time for\\nhim to turn out. I think this goes too far. But\\nthe theory of the duke is the right one. He did\\nnot mean to be led into temptation.\\nAnd here is the ground I take in the steady\\nbattle against the saloon in our villages and cities,\\nand against the open bar. I do not think that we\\nought to put temptation in the way of boys or\\ngirls who have never been tempted, or of weak\\nmen or women; and, indeed, I know no men and", "height": "3684", "width": "2500", "jp2-path": "howtodoittowhich00hale_0268.jp2"}, "267": {"fulltext": "Appetite 249\\nwomen who are not weak. So I say that the\\npublic ought not to sell liquor to be used away\\nfrom home, to be drunk on the premises, as the\\nlicenses say. To which the theorists reply that I\\nam limiting the citizen in his natural rights. John\\nStuart Mill, for instance, says that if a private\\nman wishes to be drunk he has a right to be\\ndrunk, that, if he is not an officer of the State,\\nthe State has no right to control him. I think Mr.\\nMill doubts whether a man has not a right to com-\\nmit suicide, though he does not, I believe, express\\nhimself clearly here. To all which I reply that,\\nin suppressing the open bar, the State does not\\nopen this question of a man s or a woman s right\\nto be a drunkard. The State says simply that it\\nwill not put temptation in the way of boys and\\ngirls who are certainly under its care nor of men\\nand women who, having been tempted, have failed\\nand fallen, to the great injury of the State, as well\\nas of themselves. The State will limit their temp-\\ntations as far as it may.\\nI was once, when under age, so that I could not\\nwell command, on a pedestrian excursion in the\\nwilderness of Maine. Before we started, an ad-\\nmirable guide I hope he lives to read these\\nlines came to tell me what stores he had laid\\nin for the tramp. I have bought no liquor, he\\nsaid. You young gentlemen must provide what\\nyou want. I said that none of the young gentle-\\nmen used liquor, but I said, what I would not say\\nnow, You will take what you need. Ah", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0269.jp2"}, "268": {"fulltext": "250 How to Live\\nsaid he, no men take liquor into the woods.\\nWhen lumbermen go into their camp they take\\nthe best of pork and the best of flour, but they\\ntake no liquor. If you ever have to work on a\\ndrive of logs, Mr. Hale, with eleven other men, if\\nyou are all to be drowned because one of them\\nhas not his wits about him, you will take care that\\nthat man has no liquor. This was said to me in\\nthe year 1841. He added that when the men\\ncame home in the spring and were paid off they\\nmight drink; but they could not afford to have\\nany one in the company drink while they were\\ndependent on each other. I have fancied that in\\nthis lumberman s reasoning might be found the\\norigin of the Maine Law.\\nTo return; whatever the appetite you have\\nto master, reduce the temptations in whatever\\nway you can. Recollect how you broke down\\nlast, and put out of the way, in advance, the\\ntemptation that was too much for you then. A\\nsecond victory in such a thing is generally easier\\nthan the first.\\n4. Do not talk too much of your temptation,\\nand do not think of it too much. Overcome evil\\nwith good. If you have been reading low books,\\nput them into the fire and provide yourself with\\nthe best books. Do not put them on the shelf,\\nand do not sell them at auction. Sacrifice must\\ncome in with your determination.\\n5. And this implies that you think of others\\nmore than you think of yourself. To return to", "height": "3684", "width": "2484", "jp2-path": "howtodoittowhich00hale_0270.jp2"}, "269": {"fulltext": "Appetite 251\\nthe trial, always present, of intemperance. The\\nchief of a great Washingtonian Home told me that\\nhe never knew a man break up habits of intem-\\nperance, while he only tried to break up his own.\\nHe must try to break up some other man s. He\\nmust be thinking of that other man, caring for\\nhim, praying for him, working for him. Then his\\nown temptations become less and less, and his\\nwill stronger and stronger. The history of the\\norigin of the Washingtonian Movement in Balti-\\nmore illustrates this perfectly, and may be studied\\nto great advantage. Gough, Hawkins, and the\\nrest saved themselves by forgetting themselves\\nand trying to save others.\\n6. To go back to the first principles again all\\nyou have done by your resolution, even if you call\\nit a determination, is to empty your house and\\nclean it. You have cleaned it and you have gar-\\nnished it. You have bought flowers for it. You\\nhave sent for new furniture. Very pretty furni-\\nture it is. But are you fool enough to have the\\nhouse empty? Do you not know, has not the\\nMaster told you, that the devil you turned out will\\ncome and knock at the door? And if the door is\\nlocked, he will peep in at the window, and if the\\nhouse is empty, he will jump in at the window.\\nAnd then he will open the door, and put his head\\ninto the street, and he will whistle, and seven\\ndevils worse than he are waiting, and they will\\ncome and enter the house. Yes, and they will\\ndwell there. And you, my poor fellow, are worse", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0271.jp2"}, "270": {"fulltext": "252 How to Live\\noff than you were, and this is because you left\\nyour house empty.\\nThe moment you determine that you will change\\nyour life, determine what stimulus shall take the\\nplace of the stimulus you reject. You will be at\\nwork for others. You will seek new society. You\\nwill take new exercise. You will change your food.\\nYou will change your home, perhaps. Life shall\\nbe crowded full too full for the old devil to find\\na corner for lodgment.\\n7. All this means, as we found in a similar\\nmatter before and as we shall find in every detail\\nthat ever grasps us, that we must make sure of the\\ninfinite alliance. This is the all-important help.\\nIt is very well to agree with X and Y and Z, with\\nA and B and C, that we will work together to-\\nmorrow. But it is much more to agree with the\\ngood God that we will work with him. This is\\nthe King s work which I have undertaken. I am\\na fellow-workman together with him. I am on his\\nstaff. Nay, more than that, and better, I am\\nhis child. When I choose to do so, I partake of\\nhis nature. If in treading down temptation, and\\nin selecting duty, I distinctly choose his work and\\npurpose as the end and purpose which I will carry\\nout, I shall not fail him, more than the aide of\\nNapoleon failed Napoleon in the crisis of a battle.\\nAnd in ways which no man can describe, but\\nwhich no man doubts who has had experience,\\nmy Father will give me enough of the infinite\\nstrength to carry me through.", "height": "3684", "width": "2480", "jp2-path": "howtodoittowhich00hale_0272.jp2"}, "271": {"fulltext": "Appetite 253\\nNOTE\\nIn the matter of intemperance, and the cure of\\nit, too much cannot be said of the value, almost\\nthe necessity, of changing food, and, if possible,\\nhome, or our other habits.\\nFood, in particular, has much to do with this\\nmatter. If I owned a great factory where the men\\nhad exhausting work, I would have bouillon, or\\nbeef-tea, on tap at the door when they went out\\nand in, and give it to every man who would drink.\\nI am sure I should save, in the end, by the\\ntemperance of my workmen.\\nMy dear friend, Olive who is now in heaven,\\nsaw with great pain that one of the men who\\ncame daily to bring her packages to the house,\\nfrom the great warehouse where she dealt, was be-\\nginning to be a drunkard. She knew his employer\\nwas only too willing to turn him off. She deter-\\nmined to save him if she could. She made every\\nday for him the glass of temperance bitters which\\nwas to keep him from looking in at McGullion s\\nbar. A few chips of quassia soaked in hot water\\nover night and then nicely strained give you the\\nbitters. Mr. Jones, she said kindly, you\\nhave very hard work, and I want you to drink my\\nbitters twice a day. Dear child, what would he\\nnot do if she bade him She never forgot to\\nhave the glasses ready for him, till they wanted\\nher for other service, I doubt if it can be better\\nor higher.", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0273.jp2"}, "272": {"fulltext": "254 How to Live\\nCHAPTER VI\\nHOW TO THINK\\nIn a playful little poem by William Barnard, who\\nwas Dean of Derry a hundred and nine years ago,\\nin answer to a challenge from Dr. Johnson, who\\nhad bidden him improve himself after he was\\nforty-eight years old, he selects his teachers.\\nThree of them are Sir William Jones, Adam\\nSmith, Edmund Burke, and the fourth, Beau-\\nclerk. The lines are\\nJones, teach me modesty and Greek\\nSmith, how to think Burke, how to speak\\nAnd Beauclerk, to converse.\\nThe man who should have Adam Smith as a\\nteacher in the art of thinking would be fortunate,\\nif the teacher could really bring his pupil near to\\nhis own level. And in the midst of the modern\\nphilosophizing, I will say to any quiet, intelligent\\nperson, who does not dislike common-sense,\\nthat he will find the books of Jones to be good\\nreading to-day.\\nCapel Lofft says, in his curious book on Self-\\nFormation, that the elder DTsraeli says that no\\nperson has ever written on the Art of Medita-\\ntion.", "height": "3704", "width": "2480", "jp2-path": "howtodoittowhich00hale_0274.jp2"}, "273": {"fulltext": "How to Think 255\\nI have not been able to find the statement by\\nD Israeli but Capel Lofft says that he has spent\\nmuch time in verifying it, and he believes it to be\\ntrue.\\nHe goes further and says that not one man in\\ntwenty ever does think by which he means that\\nvery few men think to any purpose or with any\\nsystem. I am afraid that this statement is true.\\nMost of the people one meets in the world take\\ntheir opinions ready-made from the newspapers or\\ntheir neighbors or, in general, from the fashion.\\nThere is indeed a habit, for which two causes\\ncould be found, of taking it for granted that men\\ncannot control their thoughts. It is said squarely\\nthat thoughts come or go wholly without the choice\\nor power of the man. But this is not the theory\\nof the great men, of the real leaders. They bid\\nus control our thoughts, that is, to learn to think,\\njust as we control any other appetites. Paul tells\\nus what we are to think of, and he goes on to the\\nother matter, which is more dangerous, and tells\\nus what we are not to think of. There are things\\nwhich are not even to be spoken of, and with an\\nallowable paradox Paul tells what they are. It\\nis only writers of a lower grade who seem to take\\nfor granted that you must let thoughts go or come\\nat their reckless pleasure or by the mere chance of\\nwhat may be the condition of the circulation of\\nblood upon the brain. Such writers, if they were\\npressed, would have to say that you are not to\\nundertake any control of bodily appetites, any", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0275.jp2"}, "274": {"fulltext": "256 How to Live\\nmore than you undertake the control of mental\\nprocesses.\\nBut the truth is that Man is master of mind, and\\nmaster of body, if he WILL. This is the privilege\\nof a child of God, and a true man asserts his em-\\npire and uses it. I do not say he can begin all of\\na sudden in such control, if he had never used it\\nbefore. But he can learn how to gain such con-\\ntrol. He can have more to-day than he had last\\nTuesday, and he can have more next Tuesday than\\nhe has to-day. This is what is meant by learning\\nto think. Thus a man may train his memory to\\ndo better work for him this year than it did last\\nyear. True, when the body begins to fail, the\\nmemory may begin to fail in its mechanical pro-\\ncesses, but none the less shall that man find that\\nthe eternal realities of past life are his. Thus it\\nwill happen that a man tells you that he cannot\\nremember, when he has never taught himself to\\nperceive, or to observe.\\nMr. Ruskin goes so far as to say that all which\\nwe call genius for fine art is simply an admirable\\nmemory. He constantly recurs to this. Claude\\nLorraine and Turner paint the sky well for they\\nwell remember what they have seen. It seems\\ncertain that the faculties even of the observation of\\ncolor may be improved by exercise. Any fore-\\nman in a dry-goods shop will tell us how fast the\\nboys improve in their study of color and it is well\\nknown to oculists that women, because they have\\nbeen trained for generations in matching colors,", "height": "3700", "width": "2500", "jp2-path": "howtodoittowhich00hale_0276.jp2"}, "275": {"fulltext": "How to Think 257\\nhave become more precise in this business than\\nmen are. It occurs to me, as I write, that one of\\nthe most brilliant and successful colorists I know\\namong American artists began life in a dry-goods\\nshop. What drudgery he thought it then And\\nhas he perhaps lived to think that drudgery a\\nblessing? 1\\nWe begin then, as we always begin, by demand-\\ning determination the will must act, and act im-\\nperiously. I will think on this subject. This\\nimplies what the writers call concentration; just as\\nwe found that in putting himself to sleep a man\\nmust make sleep his whole business, first, second,\\nand last, he must devote himself to sleep, so now\\nhe must devote himself to thinking on this one\\nsubject and on no other. There is a great advan-\\ntage in the training of our public schools. Boys\\nand girls learn to study without attending to the\\nwork of the school-room or if they do not they\\nthrow away a great opportunity. You ought to\\nbe able early in life so to concentrate thought\\nthat in a railway carriage you can close your eyes,\\ntake up a subject of thought, and hold to it for a\\nreasonable time, perhaps till you have done with\\nit. At all events you ought to be able to lay by\\nthe subject for future reference, ticketed, so that\\nyou may know how far you have advanced with it\\nand where you are to begin another time.\\nYou determine, for instance, to think about a\\nprotective tariff. How much do I know of it and\\n1 The reference is to Mr. Bradford, the painter of Arctic pictures.\\n17", "height": "3680", "width": "2292", "jp2-path": "howtodoittowhich00hale_0277.jp2"}, "276": {"fulltext": "258 How to Live\\nwhere am I ignorant? What are the foundations\\nof my knowledge? How sure are they, and where\\ncan I improve on them Now what follows clearly\\nand surely on the premises? What is more doubt-\\nful, and how can I solve such doubt?\\nI do not believe that it is well to hold on long\\nat a time upon the same topic. I think it is better\\nto take a subject to a certain point, then to ticket\\nit, as I say, and lay it by prepared to take it up\\nagain. But when you take it up again do not\\nbegin at the old beginning and go over the old\\nground. Take what you have done for granted,\\nand from the point where you are go forward.\\nIn this matter, as in all other matters where will\\nis involved, there comes in the necessity of energy.\\nCapel Lofft, if you will look up his book, has a\\ngreat deal to say about this, and goes back to the\\nderivations of the Greek words. But it ought to\\nbe enough to say that you cannot think well unless\\nyou think with all your might. You cannot think\\nlazily. You cannot think if you are half-hearted\\nabout it. You must somehow take interest enough\\nin your work to follow it at the moment as if it\\nwere the only thing. Unless you work with\\nyour whole heart, the work cannot be wholly done.\\nWithout going farther into detail, I must say\\nsomething as to the necessity of the business in\\nhand, and I will take the three departments of\\nmental activity which we call memory, imagina-\\ntion, and argument, or reasoning. Although as\\nold age comes on the mechanical processes of", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0278.jp2"}, "277": {"fulltext": "How to Think 259\\nmemory may give way, a man who has trained his\\nmemory will feel himself sure all the same of the\\nexternal realities of his life, though he may not be\\nable to recall the letters of their names. So a man\\nmay train and enlarge his powers of imagination.\\nNay, he must, if he is to make any considerable\\nadvance in the larger life. Full one half of men s\\nfailures are due to their lack of imagination, or to\\ntheir neglect to use imagination at the right time\\nand in the right way. Once more, every man who\\nis rightly and wisely to do his duty in the world\\namong his fellows must train his power of argu-\\nment. He must not stand by, helpless, when some\\nwordy fool on a platform makes the worse appear\\nthe better reason. Memory, imagination, reason-\\ning, then, are for us three good examples of the\\ngreat necessity in which we must exercise our\\npower. Of these three duties I will speak a little\\nmore in detail, not dwelling on what a man may\\ndo in training his perceptions, his power of con-\\ncentration, his power of statement, or of conversa-\\ntion, and a hundred other faculties which come\\nunder the general statement that the man is to be\\nmaster of the mind.\\nFirst, then, as to memory. Had one no other\\nreason for training memory carefully, and keeping\\nit in hand, here is the supreme reason that one\\nmust keep ready at every instant of trial the deter-\\nminations made in the moments of reflection. As\\nI am always saying, Wordsworth defines the hero\\nas he", "height": "3676", "width": "2324", "jp2-path": "howtodoittowhich00hale_0279.jp2"}, "278": {"fulltext": "260 How to Live\\nWho in the heat of conflict keeps the Law\\nIn calmness made, and sees what he foresaw.\\nThe little child untrained comes to his mother\\nin grief because he has done wrong, and makes,\\nprobably, the true excuse, as he sobs out that he\\ndid not remember. The trained man, trampling\\ntemptation under foot, does remember. He. re-\\nmembers his resolution, and this re-enforces will.\\nThere is an interesting thought in the mere ety-\\nmology of our word conscience. Conscience\\nis a Latin word, which means the knowledge all\\nat once of all the elements involved. If my\\nconscience is quick and strong, I know at once,\\nand that once is now, all that I can know of this\\ntemptation. I know to what ruin it brings me;\\nI know by what methods I can quench its fire; I\\nknow how to put my foot upon its head and the\\npoint of my sword at its throat. I know all this\\nnow.\\nConscire is the Latin verb to know at once\\nthe perceptions of the outward senses, the lessons\\nof old experience, and the present verdict of the\\nman within.\\nCharlotte Bronte refers to this necessity in that\\ncentral passage, where she describes her heroine s\\nconquest of immediate temptation.\\nLaws and principles are not for the times when\\nthere is no temptation they are for such moments as\\nthis, when body and soul rise in mutiny against their\\nrigor. Stringent are they, inviolate they shall be. If,\\nat my individual convenience I might break them, what", "height": "3700", "width": "2320", "jp2-path": "howtodoittowhich00hale_0280.jp2"}, "279": {"fulltext": "How to Think 261\\nwould be their worth? They have a worth so I have\\nalways believed and if I cannot believe it now, it is be-\\ncause I am insane quite insane with my veins run-\\nning fire, and my heart beating faster than I can count\\nits throbs. Conscience and reason are turned traitors\\nagainst me, and are charging me with crime. They\\nspeak as loud as feeling in its clamors. Preconceived\\nopinions, foregone determinations are all I have at this\\nhour to stand by.\\nBut we need not go to poetry or fiction for our\\nexamples. The little child of whom I spoke\\ncomes to his mother, crying, and can only offer\\nthe apology that he did not remember that she\\nhad bidden him keep away from the stove. If his\\nhand be not very badly burnt, she will not be very\\nsorry; because she now knows that he will re-\\nmember better another time. Indeed, what Mr.\\nRuskin says of fine art, we may say of life. That\\nall the training by which God is gradually chang-\\ning us from babies into archangels is but so much\\naccumulation by memory, more or less completely\\neducated.\\nBut this training of memory and this knowledge\\nat one and the same time of the cause and con-\\nsequence of the present temptation involves the\\nright use of the imagination. The larger life,\\nindeed, which is the purpose and object for which\\nwe live every day, requires me to command and\\ncontrol my imagination, to use it on the right\\nerrands, and to refuse it when it would fain travel\\nthe wrong way. The world in which I live may", "height": "3676", "width": "2332", "jp2-path": "howtodoittowhich00hale_0281.jp2"}, "280": {"fulltext": "262 How to Live\\nbe the cell of a wretched prison, cabined and con-\\nfined as was the unfortunate dauphin, the son of\\nLouis XVI., or as Kaspar Hauser was said to be,\\nso that his prison walls touched him above, below,\\non the right hand and on the left, behind and\\nbefore.\\nOne is really almost as badly off as he is\\nwhen he is in a crowded railway car after dark-\\nness has come on. I cannot talk to my next\\nneighbor because he is a Moqui Indian, I can see\\nnothing but the shadows from the smoking lamp,\\nI can hear nothing but the clatter of the rail.\\nThis is hard circumstance. But what is circum-\\nstance to a trained child of God living by the*\\ndivine order. I ought to be able to bid Shake-\\nspeare meet with Milton here. I may call Charles\\nDickens and Walter Scott into the interview. I\\nmay select the subject on which they shall talk,\\nI may bid them say their say, and I may send\\nthem on their way. I may summon here all whom\\nI have loved most in literature, be they people\\nwho have lived and breathed, or be they people\\nwho never had form or weight or visible body:\\nsuch people as Jane Eyre or Di Vernon or Rosa-\\nlind. I have them and they cannot leave me.\\nThe dead nausea of the disgusting car is forgotten,\\nand in that prison cell I have enlarged my life to\\njourney as I will.\\nI spoke of Mme. de Genlis. In her gossiping and\\nentertaining memoirs, she goes at length into her\\nhabit of creating for herself an imaginary society.", "height": "3684", "width": "2304", "jp2-path": "howtodoittowhich00hale_0282.jp2"}, "281": {"fulltext": "How to Think 263\\nThe passage is worth the search of enterprising\\nreaders, though I am afraid the book has neither\\nindex nor contents.\\nNow for the same reason and for the larger life\\nwhich all along we are seeking, you must train the\\nfaculty of reasoning, that you may have an opinion,\\nand that opinion your own. To look on both\\nsides and choose the better side, to dissect the\\nrhetoric of a demagogue, to strip off his coat of\\nmany colors, and to show him for what he is, to\\ndecide between rival plans and to determine one s\\naim, for one s own purposes, by one s own abili-\\nties, all this is the duty of a man. Without\\nthis he forfeits a man s privilege. He is a chip\\non the current, whirled down in this flood, whirled\\nup in that eddy, or left stagnant in some standing\\npool. How often, alas, one meets a man who\\nnever knew the luxury of an opinion. He has\\ntaken his morning impression from one news-\\npaper, his evening impression from another.\\nMeanwhile he has been the tool and the fool of\\nevery person who chose to use him, or to tell him\\nwhat to think and what to say. To keep clear of\\nthat vacancy of life, a true man cares diligently,\\nlovingly, for the weapons which have been given\\nhim, weapons of defence, yes, and sometimes\\nweapons of attack, if need may be. He learns\\nhow to reason, how to search for truth, how to\\nquestion nature, how to interpret her answers.\\nHe learns how to arrange in right order such eter-\\nnal truths and such visible facts as relate to the", "height": "3668", "width": "2324", "jp2-path": "howtodoittowhich00hale_0283.jp2"}, "282": {"fulltext": "264 How to Live\\nmatter he has in hand. He clears and enlarges\\nhis power of reasoning.\\nThe power of induction and deduction man has\\nbecause he is a child of God. It is the faculty\\nwhich distinguishes him from the brutes. A body\\nof wolves in the Pyrenees may gather round the\\nfire which a peasant has left, and will enjoy the\\nwarmth of the embers. A group of chattering\\nmonkeys on the rOck of Gibraltar might gather\\nso round the watchfire which an English sentinel\\nhad left burning. They can enjoy the heat but\\nthey cannot renew the fire. They cannot work\\nout the deduction which is necessary before one\\nkicks back upon the glaring embers the black\\nbrand which has rolled away. Were it to save\\ntheir lives, they must freeze before one of them\\ncan deduce from what he sees the law or the\\ntruth as to what he must do. Here is it that man\\ndiffers from the brute. He can learn. He can\\nfollow a deduction. He can argue. He can rise,\\nstep by step, to higher life.\\nThis he does when he takes the control of\\nthought. He rises to a higher plane and lives in\\na larger life.\\nThere is no neater or better illustration of the\\nway in which a wise teacher draws out the think-\\ning faculty of a- child, than that which Warren Col-\\nburn borrowed, from Miss Edgeworth, I believe,\\nto place in the beginning of that matchless oral\\narithmetic which still holds its place in many well\\nregulated schools. The advantage which the think-", "height": "3684", "width": "2328", "jp2-path": "howtodoittowhich00hale_0284.jp2"}, "283": {"fulltext": "How to Think 265\\ning faculty gains from good training in mathe-\\nmatics cannot be overstated. A master in that\\nbusiness 1 used to say to me that, when you meet\\na man who says that he has no mathematical\\nfaculty, he is simply a man who was not well\\ntaught his vulgar fractions or his rule of\\nthree in childhood. I am inclined to think that\\nthis is true. A thousand writers have been eager\\nto prove that good grammatical work does the\\nsame thing, and I believe that they are right. It\\nis just the same mental process by which I build\\nup a Latin verb, pronoun, and noun, so that they\\nshall express the fact that George Washington\\nhad taken off his own hat before he met Henry\\nKnox, as the process by which I work out the\\ntruth that seventy-two apples costing nine cents a\\ndozen may be exchanged for two pecks of wal-\\nnuts costing three cents and three eighths a quart.\\nWhy the parallel of the two studies of language\\nand mathematics as mental gymnastics should\\nhave been so much belabored as it has been, I\\nhave never known.\\nThis is certain, that no one learns to think without\\nthinking. I believe we may say more. I believe\\nhe must make a business of thinking. He must\\ntake hold of the control of his thought intentionally,\\nresolutely, and energetically. If he does this I\\nbelieve he will think more clearly, and with better\\nresults next year than he does to-day.\\n1 Nathan Hale, Jr.", "height": "3676", "width": "2312", "jp2-path": "howtodoittowhich00hale_0285.jp2"}, "284": {"fulltext": "266 How to Live\\nNOTES\\nI. Capel Lofft s book which I have cited above\\nis called Self Formation, by a Fellow of a\\nCollege. It has been reprinted in America, and\\nwill be found in the large libraries. It is a\\ngossiping, entertaining book, professing to describe\\nthe history of an individual mind, and has a\\ngood many practical hints, useful to young stu-\\ndents. He is always talking of his great discovery,\\nwhich to most people seems almost a mare s nest.\\nTwo pages, one in the first volume, one in the\\nsecond, contain the whole of it. It amounts to\\nthis, that in reading, you should stop at the end\\nof each sentence and re-flect, turn back on the\\nsentence, to be sure that you possess its meaning.\\nWhat follows will be, he says, that you must go\\nthrough it at one breath, or if it be an unusually\\nlong one, that you give one breath to every mem-\\nber of it. On this business of our breathing, in\\ntime, he lays great stress, as a good teacher of\\nswimming would bid you breathe in proper time\\nwith your strokes. When, in the second volume,\\nwe come to the great secret of the book, it proves\\nthat we cannot think, unless we think in time with\\nour breathing. I have already stated my con-\\nviction that the management of the breath is very\\nimportant in conversation, in studious reading, and\\nin oratory. I am just as thoroughly persuaded\\nthat this is true of meditation, that it governs in\\ngreat degree the thinking faculty. I de-", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0286.jp2"}, "285": {"fulltext": "How to Think 267\\nspatched every sentence, as he thought it, in a\\nbreath, and then, doubling the blow, a second\\nidea having flowed into the interval of vacuity,\\nI applied myself to it in the same way, and so\\nproceeded through the series.\\nIt is evident that Lofft had never read Sweden-\\nborg. If he had, he would have cited the Arcana\\nCelestia. The reason, says Swedenborg, why\\nlife is described in Genesis ii. 7, by breathing and\\nbreath is because the men of the most ancient\\nchurch perceived states of law and of faith by\\nstates of respiration. Concerning this respira-\\ntion nothing can yet be said, inasmuch as it is a\\nsubject at this day altogether unknown neverthe-\\nless, the most ancient people (those before the\\nflood) had a perfect knowledge of it; and Swe-\\ndenborg refers to the same subject in page 1,1 19, in\\nthe tenth book, of the Arcana. I think that Swe-\\ndenborg was here referring, consciously or uncon-\\nsciously, to Abraham Tucker (Ned Search), where\\nhe describes the method of inter-communication of\\nsouls in their spiritual bodies.\\n2. I have not dared go into the systems of what\\nis called artificial memory. The best by far, I\\nthink, is in Gouraud s book, published with a good\\ndeal of fuss and feathers in New York forty years\\nago. Gouraud remembered everything so perfect-\\nly that we used to call him the Wandering Jew.\\nAll these systems depend on using the stronger\\nside of memory, whatever it is, to re-enforce the\\nweaker.", "height": "3676", "width": "2312", "jp2-path": "howtodoittowhich00hale_0287.jp2"}, "286": {"fulltext": "268\\nHow to Live\\n3. All that is said on the cultivation of the\\nimagination shows the importance of giving to\\nchildren enough fairy-tales and enough poetry\\nwith which to amuse themselves.\\n4. All that is said on the culture of the thinking\\nfaculty is to be remembered, seriously, by teach-\\ners who are in any danger of using text-books too\\nmuch. The text-book, as an authority, injures the\\nchild s power to think. Make him work out the\\nrule for himself, if you can. That means, prob-\\nably, if you know how to think yourself.", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0288.jp2"}, "287": {"fulltext": "How to Study 269\\nCHAPTER VII\\nHOW TO STUDY\\nThe perfection of methods of study seems to\\nhave been attained in the best work of the English\\ncolleges. A young man who wants to work en-\\ngages a special tutor, who is technically called his\\ncoach. This gentleman has made it his busi-\\nness to teach certain subjects. He has very few\\npupils, probably no more than four or five. You\\ngo to him, say, at eight in the morning. You sit\\nat the same table and absolutely study with him.\\nHe gives you his personal help in the process of\\nstudy. You look out your words in the dictionary\\ntogether. Why, he would even show you techni-\\ncal details in handling the dictionary, if you needed\\nhe would show you how to arrange your notes,\\nand tell you the traditions of the best way to work.\\nAfter an hour of such joint study, you would leave\\nand work for three hours alone. At twelve or at\\none, perhaps, you would meet him again and all his\\nother pupils, three or four, perhaps. For one hour\\nyou would then work all together on the subject or\\nbook which you had been working on separately.\\nBy such a system you seem to gain every advan-\\ntage. You work with a superior, you work alone,\\nand you and your peers work with a superior.", "height": "3676", "width": "2324", "jp2-path": "howtodoittowhich00hale_0289.jp2"}, "288": {"fulltext": "270 How to Live\\nYou must be dull, indeed, if you do not find in\\nsuch a method full stimulus. The plan in such an\\noutline as I have made gives, probably, the best\\nperiod for daily work on books. Five hours such\\nstudy is enough. You might read all day. Read-\\ning can hardly be called work. But reading with\\nthe purpose of study is quite a different affair from\\nreading for mere amusement. When you are\\nreally working you had better not attempt more\\nthan five hours a day. And I do not believe in\\nvarying from the average. Of course there may\\nbe excuses for such deviation. But one should\\nnot plan with any idea of making occasionally\\nwhat the French call a turn of force with which\\nto overtake your omissions. College boys are apt\\nto loaf through half a term, and think to make\\nup by cramming at the end. You cannot do it.\\nIt is hard to loaf at the beginning of a day s march,\\nand make up by a stiff pull in the evening. But\\nthat plan is much more likely to succeed than is\\nthe corresponding effort which treats the brain to\\na turn of laziness, and proposes to pick up dropped\\nstitches by a spurt at the end.\\nWe know curiously little about the methods of\\nbrain work. But we do know this, that the brain is\\nvery sensitive, and that its full faculty is very soon\\nexhausted. Thus the best teachers of short-hand\\nwill tell you that when you have practised fifteen\\nminutes on that art you had better wait per-\\nhaps till the next day before you practise again.\\nIn the same way Mr. Prendergast, the great teacher", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0290.jp2"}, "289": {"fulltext": "How to Study 271\\nof language, says squarely that the power of ac-\\nquiring words by memory is well-nigh exhausted\\nin fifteen minutes. After you have studied so\\nlong on his exercises, he would like to have you\\nwait for one or two hours. A friend of mine who\\nstudied with him went to him six times a day the\\nresult of which was that at the end of six weeks\\nthis gentleman could speak German, though he\\nunderstood nothing of it before. How sadly this\\nmakes me watch those wretched school exercises\\nin which, after three unbroken hours, perhaps, the\\npoor sensitive brain of the jaded child is expected\\nto turn out as much and as good work as it did at\\nthe beginning. But this only applies to one line\\nof study, which is, indeed, comparatively unim-\\nportant, namely, the committing words to mem-\\nory. Fortunately, we have not a great deal of\\nthis to do. Even the difficulty of learning language\\nis much exaggerated. And it is in learning lan-\\nguage that this memory business, in its mechani-\\ncal forms, is most called upon. Now, let it be\\nobserved that few of us in daily life, in what we\\nspeak and hear and write in letters, use more than\\nthree thousand words. Three thousand words is\\na very good vocabulary, whether for speaking or\\nfor understanding the speech of others. Suppose,\\nthen, that in learning a foreign language you learn\\nthirty words a day. You must learn them thor-\\noughly. You must not forget them. Day by day\\nyou must review and refresh your knowledge of\\nthem. In one hundred such days you will have", "height": "3672", "width": "2296", "jp2-path": "howtodoittowhich00hale_0291.jp2"}, "290": {"fulltext": "272 Flow to Live\\nlearned the three thousand words necessary for the\\nvocabulary of your knowledge of a new language.\\nIn the same time you must learn the declensions\\nof the nouns and the inflections of the verbs.\\nWhen one is in a foreign country he does this\\nwithout much thought. He reads the words on\\nthe signs of the shops. He hears the talk of cab-\\nmen and omnibus-drivers. He has to order his\\nown meals at times, or to give his own instructions\\nabout luggage. The reason why we spend years\\nat home in gaining a poor smattering of some lan-\\nguage which we might learn well in four months,\\nis that at home we have, perhaps, a teacher who\\nknows very little of what he teaches, and also that\\nwe turn away from the lesson in language to do\\nsomething else, and think of something else, and\\ncome back to it almost as to a new and strange\\naffair.\\nI think myself that we spend too much time in\\nmost of our schools in the study of language.\\nWhen I was in Buda-Pesth, I asked a Hungarian\\ngentleman, who was of just my own age, how he was\\ntaught Latin, a language which he spoke as easily\\nas his own. He said he was sent to school at\\neleven years of age, and was told there that if,\\nafter a month, he was heard speaking any language\\nbut Latin, he would be whipped. You may be sure\\nhe learned a thousand words of Latin before that\\nwhipping period came. He was surrounded by\\nboys who spoke it, his teachers spoke it, his books\\nwere written in it. You may almost say he could", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0292.jp2"}, "291": {"fulltext": "How to Study 273\\nnot help himself. We generally reverse all this.\\nWe keep the boy in an atmosphere of English.\\nA teacher who has read only as much Latin in all\\nhis life as there is of English in two volumes of\\nDickens, undertakes, at intervals, to teach the boy\\na language of which he does not know much him-\\nself; and the usual result is that at the end of six\\nor seven years of such mistaken effort, the boy\\nthrows the language over and says he does not\\ncare for the classics. We are apt to teach French\\nin much the same way. How many girls are read-\\ning this paper in the Chautauqua course, who were\\ncompelled at school to study French, perhaps for\\nfive hours in a week crowded full of other things\\nThe result in this case is a slight acquaintance\\nwith the outside of the language, no confidence in\\nit, no love of it, and not sufficient real knowledge\\nto enable the student to read a French magazine\\nor newspaper easily. It seems to me that it would\\nbe better, often, for the student to put off French\\nentirely, till it will be convenient to give three\\nmonths to it, and to nothing else, and then so\\nto make herself mistress of the language that\\nshe can use it familiarly, almost as she uses her\\nmother tongue. For this reason I always advise\\nyoung people who have any control of their own\\nstudies, not to attempt at school the rudiments\\nof two languages at one time, in general to\\nstudy few languages at school, and to study\\nthose as thoroughly as the circumstances make\\npossible.\\n18", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0293.jp2"}, "292": {"fulltext": "274 How to Live\\nI. We will return now from the study of lan-\\nguage which is merely an accidental detail to\\nwhat is much more important, namely, the general\\nrange of study by which we are to gain more\\nknowledge of the truth than we had before.\\nWe are not all of us so fortunate as to be able\\nto work under the daily direction of first-rate\\nteachers. I like, however, to call the attention of\\nChautauquan readers to the advantage which our\\nsystem of work gives them. They generally can\\nenlist the other advantage of those English college\\nstudents, which is the prime advantage, indeed, of\\nall college systems. I mean the sympathy and\\nco-operation of other persons who are studying\\nthe same thing at the same time. I should not\\nask for many such associates, nor advise any one\\nto seek for many. Three or four, I think, are\\nbetter than nine or ten would be. But four peo-\\nple, one on each side of the same table, with the\\nbooks of reference, the maps, and the paper and\\nink between them, make an admirable force for\\nstudy, and, if they choose, they can achieve as\\nmuch as can well be achieved in the same time.\\nThe good guessers will help the bad guessers the\\nimaginative will help the unimaginative; the prac-\\ntical will spur up the dreamers; and the dream-\\ners will quicken the ideas of the practical. They\\nmust not quarrel. They must not be cross. No\\none must ever be cross, and no one must ever\\nquarrel. But, granted this conquest of the im-\\nperfections of mortal nature, those four students", "height": "3684", "width": "2328", "jp2-path": "howtodoittowhich00hale_0294.jp2"}, "293": {"fulltext": "How to Study 275\\nare greatly to be envied by people who have to\\nstudy alone.\\nThe great danger to the student in our time is\\nthat he shall over-estimate the value of books, and\\nnot examine for himself or think for himself. The\\nbook carries an audacious pretence in its mere\\nform. It seems impossible that mere trash shall\\nhave succeeded in writing itself, printing itself, in\\ncompelling somebody to read its proof-sheets, and\\nat the last, in securing a good binder to put a\\ngood cover on it, and an honest book-seller to\\nsell it to me for money. But alas all this does\\nhappen. No man who knows anything dares say\\nhow large a portion of what is in books is worth-\\nless. And the more arrogant the book and the\\nmore bold its tone, the more certain is it that it is\\nworthless.\\nThe student, then, must always be on his guard\\nagainst being the slave of his book. The book is\\na witness on the stand, presumed to be honest, but\\nperhaps dishonest; a witness, however, who has\\nprobably had better opportunities than the reader,\\nas to the matter in hand. The student is fortu-\\nnate if there exist within his reach two books by\\ndifferent men, who look at his subject from differ-\\nent points of view. It is thus that the stereoscopic\\nmethod of observation gives roundness and a nat-\\nural effect to what is seen, precisely because there\\nare two points of view. We gain such advan-\\ntages when we can look through the eyes of two\\nauthors.", "height": "3656", "width": "2344", "jp2-path": "howtodoittowhich00hale_0295.jp2"}, "294": {"fulltext": "276 How to Live\\nRecollect that generally, not always, you are\\nreading to learn something of the subject, and that\\nthe knowledge of the book itself is only a second-\\nary object. So soon, then, as the book branches\\noff on something else than what you are studying,\\nyou may abandon it. Here is the principle of\\nbrave and good skipping in reading. So soon\\nas the writer begins to talk of himself, of his quar-\\nrels or of his honors, you may generally abandon\\nhim, and turn over to find the place where he\\nbecomes a witness again. But, of course, it may\\nbe your object in reading to learn about the author\\nhimself, whether he is a poet or a philosopher, a\\nman of sense or a fool.\\nIt is a good practice to make your own index to\\nthe book you read, noting, on a fly-leaf at the end,\\nthose points which you yourself may be specially\\napt to need in the future. The notes are so many\\nhelps for your future reference, when you shall\\ntake down this book some day to find what its\\nstatement is. With a little practice you can make\\nthis index nearly alphabetical. Here is a speci-\\nmen which will, I believe, explain itself.\\nIndex to Vol. IV. of Carlyle s Frederick the\\nGreat.\\nAmerican Anarchy, 236.\\nAutomaton Chess Player, 420.\\nConfederation, 314.\\nFree Trade, 270.\\nGlobe of Compression, 235.\\nLee s Papers, date of, 434.", "height": "3684", "width": "2316", "jp2-path": "howtodoittowhich00hale_0296.jp2"}, "295": {"fulltext": "How to Study 277\\nPulaski, 329.\\nWhat is Vienna MS.? 114.\\nI speak with a certain hesitation about the use\\nof commonplace books or any sort of index in\\nwhich a student attempts to make his own per-\\nsonal encyclopaedia of things which he has read\\nand thinks he may need to use. I kept such a\\nbook when I was a young student. It makes two\\nlarge volumes now, and I often refer to it. But I\\nhave observed that since I have had much work to\\ndo I never make an entry in it. And I believe\\nthat such will be the experience of most students.\\nRobert Southey is the only distinguished excep-\\ntion whom I remember, among English students\\nof our time. His commonplace books are so\\ncurious that fhey have been published.\\nProbably the rule applies here which John\\nAdams lays down for all diaries. He says that we\\nonly write diaries when time is plenty with us;\\nbut that, as soon as we have anything to tell worth\\ntelling, we have, alas no time to write it down.\\nPerhaps it will be safe to let this rule work, and\\nto make no attempt to fight against it. Let the\\nyoung scholar who has time enough keep a book\\nin which to refer to such things as he supposes he\\nmay need. Let him never copy into this book\\nanything for other people to see or use. It is sim-\\nply for his own purposes. Let him index this\\nbook carefully, by any of the convenient processes\\nwhich have been invented by John Locke, and by\\nmany others. Into such a book he will copy, with", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0297.jp2"}, "296": {"fulltext": "278 How to Live\\ngreat reserve, the heads of what is vitally impor-\\ntant in his reading, especially what he finds in\\nstrange places, where he would be apt not to look\\nfor it. A similar book may hold important cut-\\ntings from newspapers. But they are all useless,\\nunless regularly indexed.\\nAn accomplished friend of mine 2 has his own\\ncard catalogue which is his personal index to\\nthose statements which he has thought important\\nenough to note in this way. It consists of more than\\nten thousand cards alphabetically arranged, refer-\\nring to as many as ten thousand different topics, and\\ntelling where these topics are handled. This seems\\na very large index. But if, in the reading of every\\nday he made only four such notes and put them in\\ntheir places, which would cost him perhaps two\\nminutes daily, he would have an alphabetical index\\nof fourteen thousand topics in ten years.\\nII. This is all our limits will allow me to say of the\\nstudy of books. The habits which I have been\\nurging will form themselves, if, at the same time\\nwith the study of books, the student will have se-\\nlected some one line in which he shall be carefully\\nstudying things for the habit of accurate obser-\\nvation is an excellent corrective of that lazy dis-\\nposition to take things on trust which is the\\nspecial danger of mere book students. The great\\nnaturalist, Agassiz, was forever insisting on this,\\nand he has done a great deal for the teachers and\\nlearners of this country by what he said.\\n1 Mr. Frederic Beecher Perkins.", "height": "3708", "width": "2344", "jp2-path": "howtodoittowhich00hale_0298.jp2"}, "297": {"fulltext": "How to Study 279\\nIf, for instance, in the spring, you will begin to\\ngive a little time every day to real observation of the\\ngrowth and habits of caterpillars and butterflies,\\nyou will find out what it is to learn systematically.\\nSuppose you cage half a dozen caterpillars of dif-\\nferent species, watch their growth, their cocoon\\nspinning, their changes into moths or butterflies,\\nand then observe the history of these suppose\\nyou keep a regular memorandum, day by day, of\\nwhat you certainly know on these matters, and also\\nof what you think you know, or conjecture. You\\nmay, to great advantage, teach yourself to*: draw at\\nthe same time. Thus, if you have secured a brood\\nof caterpillars just from the egg, you will find that\\nyou can draw an accurate portrait of one of them,\\njust as you see him. Make his portrait again and\\nagain, as he grows, so often as you observe any\\nchange in him. Or you may do the same thing if\\nyou are really studying the processes by which\\nbuds unfold or leaves enlarge and ripen.\\nI know an accomplished man who wanted to\\nobtain the latest practical information on the sub-\\nject of tanning, an industry in which steady im-\\nprovement is made from year to year. He knew\\nhe could not get this from books. Instead of sat-\\nisfying himself with books, he advertised widely\\nthat he would pay a handsome premium for the\\nbest essay he received from a working tanner on\\nthe newer processes of tanning. He offered a sec-\\nond premium for the second essay, and a third for\\nthe third. He got just what he asked for. He had", "height": "3684", "width": "2336", "jp2-path": "howtodoittowhich00hale_0299.jp2"}, "298": {"fulltext": "280 How to Live\\nspecially made the condition that he did not seek\\nfor literary excellence, and he did not propose to\\nprint the papers. He obtained three treatises, all\\nof them, I think, written by men who had educated\\nthemselves, as we say, which he told me he be-\\nlieved brought the science of tanning up to the\\nlatest point. He told me that these manuscripts\\nwere to him well-nigh invaluable. Such is an illus-\\ntration of the way in which such men as the\\nwriters of those papers can study a subject without\\nthe study of books. I do not know the names of\\nthese three men. But I do know where the cir-\\nculation of The Chautauquan will be likely to\\ncarry these lines. And I take pleasure in saying\\nhere, therefore, that I have no doubt that these\\nthree writers have trained themselves to careful\\nhabits of daily observation, that they have some\\nsystem in recording these observations, and that\\nthis has given them the ability which they have for\\nexpression. And I could not have a better illus-\\ntration of what I mean by the study of a subject,\\napart from the study of books.\\nThere is one branch of personal study, where one\\nstudies the subject and not a book, which I hope\\nall students of Chautauqua may, in general, make\\ntheir own. It is the study of the local history of the\\nplace where they live. Nothing is more pathetic\\nand more annoying than the destruction which\\nnow takes place every year, almost under our eyes,\\nof written documents which are of substantial im-\\nportance for the history of the country. Besides", "height": "3716", "width": "2328", "jp2-path": "howtodoittowhich00hale_0300.jp2"}, "299": {"fulltext": "How to Study 281\\nthis destruction, there is the inevitable destruction\\nof landmarks of different sorts, which could at\\nleast be preserved in drawing for the interest of\\nafter generations. On the painted rocks of the\\nMississippi, a little above the junction with the\\nMissouri, were ancient pictures of which the de-\\nsigns were so striking that Marquette thought the\\nbest painters in France would scarcely have done\\nso well. The last of these pictures, the Piasa bird,\\nis remembered by men now living. There were\\ncopies of some of them in a hotel in Alton in the\\nearly days of that city. But, if anybody have any\\naccurate copies of these remarkable pictures now,\\nhe has not, I think, produced them for engraving\\nor for study, and there seems to be danger that we\\nhave lost one of the most curious monuments of\\nour early history. Such is one illustration, where\\nthere are thousands, of the way in which the knowl-\\nedge of our own history is dying out. Now it is\\nin the power of every student in our course to study\\nwith care the history of the county where he lives.\\nHe must question old people. He must look up\\nand copy documents. He must be able to refer\\ntravellers and other inquirers to the proper sources\\nof information.\\nSo satisfactory is such study of a subject itself;\\nso much more profitable is it than the mere study\\nof books, as books, that you may say quite safely\\nthat it gives to the student that self-respect which\\nany one has who adds to the stock of human in-\\nformation. Four times out of five, if you will", "height": "3684", "width": "2344", "jp2-path": "howtodoittowhich00hale_0301.jp2"}, "300": {"fulltext": "282 How to Live\\nchoose some line of observation in which you\\nhave, by whatever circumstance, some little van-\\ntage-ground if you do not take too wide a sub-\\nject, and if you satisfy yourself with some modest\\ninquiry you will know more on that subject at\\nthe end of a month s honest work than is written\\ndown for you in any book now in the world. So\\nfar as that topic goes, you become an authority\\nupon it yourself. And thus you have the satis-\\nfaction of feeling that you are not merely depend-\\nent upon others, but that in this place you can do\\nyour part, however small that part may be, in the\\nwork of the great concern.\\nI have spoken of drawing as an accomplishment\\nin which every student should at least make some\\nexperiments. A master in the last generation, the\\nlate John Gadsby Chapman, used to say that\\nevery one who can learn to write can learn to\\ndraw. This is true. In general, also, though not\\nin some details, you are yourself the best teacher\\nyou will ever have. Of course you will get the\\nbest lessons you can, and the best suggestions\\nfrom people who know more about it than you do.\\nBut, on the whole, the steady work which you do\\nday by day, if you will keep it so that you can criti-\\ncise it after months have gone by, will teach you\\nmore than any single teacher can do. Now every\\nreader would think it a curious thing if in this\\nessay on the Method of Learning I had said it was\\nnecessary for the student to learn to read or to\\nwrite. I really wish that those who follow me", "height": "3712", "width": "2336", "jp2-path": "howtodoittowhich00hale_0302.jp2"}, "301": {"fulltext": "How to Study 283\\nwould regard the learning to draw as a matter not\\nto be neglected more than either of the other\\nstudies. Fortunately, in our time the helps for\\nsuch study are more and more abundant, and no\\none reads these lines who cannot procure all which\\nare necessary.", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0303.jp2"}, "302": {"fulltext": "284 How to Live\\nCHAPTER VIII\\nHOW TO KNOW GOD\\nIt has been taken for granted in these papers thus\\nfar that a man can do much as he really chooses\\nto do in the matters which have been considered.\\nThus it has been taken for granted that he can\\ngive up the use of tea or coffee or tobacco or\\nspirits, if he chooses. Or it has been taken for\\ngranted that he can rise from bed when he chooses,\\nor go to bed when he chooses. It has even been\\nsuggested that he can attain such control of his\\noccupations and desires and habits that he can\\nsleep when he chooses, though sleep is proverbially-\\ncoy and wayward, and, as is supposed, dislikes to\\ncome and go at man s will.\\nWhat right have we to assume that man has\\nthis power, almost absolute, over the machinery of\\nhis life?\\nOur right comes from this, that man is a living\\nand infinite soul, although he lives in a finite body.\\nHe is the child of God, and may partake of God s\\nnature when he chooses. He has, therefore,\\nalways the resource of infinite power, if he knows\\nGod well enough and confidently enough to call\\nfor infinite power to the help of that power which\\nhe calls his own. He is permitted and encouraged", "height": "3684", "width": "2300", "jp2-path": "howtodoittowhich00hale_0304.jp2"}, "303": {"fulltext": "How to Know God 285\\nto ask for this infinite help in all cases where he is\\nto will and do anything pleasing to God.\\nIt is no part of the business of these papers if\\nit be part of any man s business to demonstrate\\nthe being of God or to try to do so. It is presumed\\nin the outset that those persons who come to these\\npapers for advice believe that God is, that they\\nare his children, and that they may partake of his\\nnature. But no instructions as to the methods of\\nlife can go far, without some consideration of the\\nways by which we draw near to him, by which we\\ncome to know him, even imperfectly, to learn\\nwhat his methods are, and his purposes, so that\\nwe may wish to will and do what he would have,\\nand may carry out that wish.\\nEvery child of God, indeed, is left in somewhat\\nthe position in which we may readily imagine the\\nson of a great statesman to be when that statesman\\nis engaged in critical duty. Such a young man\\nmay, if he chooses, take advantage even of his\\nfather s engrossed attention to public affairs, to go\\noff on his own amusements, with his own compan-\\nions, for his own purposes and theirs. Shake-\\nspeare has so represented Henry V., before he was\\nking, as indifferent to his father s policy, and even\\nas separate from him in daily life. But such a\\nyoung man might be constantly in the work-room\\nof his father. He might talk with him even famil-\\niarly of the secrets of the empire. He might\\nexecute his commissions for him, could copy a\\ndocument, or draft a letter. If he did, if he chose,", "height": "3684", "width": "2308", "jp2-path": "howtodoittowhich00hale_0305.jp2"}, "304": {"fulltext": "286 How to Live\\nhe could thus enlarge, by every day s experience,\\nhis own power of life and of duty, if he really had\\nhis father s blood in his veins. There is many an\\ninstance in history where a son, in such intimacy\\nwith his father, has been able thus to enter into\\nhis father s life, and to carry from that life new\\nstrength for the purposes which his father in-\\ntrusted to him.\\nNo analogies serve us perfectly when we come\\nto speak of God, with whom there is no one to be\\ncompared. But God is our Father and we are his\\nchildren. We can learn something of him, though\\nwe cannot learn the whole. We can gain some\\nsense of his purpose. All that we know of law is\\nthat it represents his wish to-day. And we shall\\ngain strength for the duty of living and the plea-\\nsures of living in proportion as we know him, his\\nmethods, and his purposes.\\nHow shall we do this How shall we know him\\nI. What the people say who have lived with\\nmost success is that we can find God, if we seek\\nfor him with all our hearts. These are the words\\nof Moses, the greatest man who has yet lived, and\\nthose words have been repeated by the leaders of\\nlife. It is quite fair to take again the analogy of a\\ncrown prince, who is the son of a great king. The\\nyoung man has two courses before him. His father\\nhas given him a separate establishment. He can\\nlive in his own home, with his own companions, for\\nhis own purposes, by his own laws. If these laws\\ninterfere too critically with his father s laws, there", "height": "3708", "width": "2300", "jp2-path": "howtodoittowhich00hale_0306.jp2"}, "305": {"fulltext": "How to Know God 287\\nwill come a break. He will find out that his father s\\nlaws are stronger than his. But many a crown\\nprince has lived on in this way, quite indifferent\\nto his father s purposes, and has fancied that his\\nfather did not seem to take much notice of his\\ncareer, or, at all events, would not call him to ac-\\ncount. Of which the result is that he does not\\nunderstand his father s plans, is not in any sort in\\nsympathy with him, does not know him, indeed, as\\nhe ought to know him. If he is sent off on a cam-\\npaign he cannot enter into his purpose, and is, in\\nevery way, an inefficient officer in his service. But,\\nas has been said, the Crown Prince may make him-\\nself acquainted with that service. He may find his\\nfather every day for he will never be put out of\\ncouncil chamber, of court, or of closet. He may,\\nif he chooses, interest himself in his father s under-\\ntakings, he may even understand the relations of\\none policy to another, and see how the fulfilment\\nof one plan makes another easier.\\nThis is what a great commander like the prophet\\nsays we must do, if we would find the greatest\\nCommander of all. If we want to find him we\\nmust seek for him.\\nIn the first place, we must listen and see what he\\nhas to say. Form the habit of going off by your-\\nself at a fixed hour every day to see what God\\nhas to say to you. Listen and find if there is not\\nsome answer, and what that answer is. I have\\nknown a man who told me he had such a place\\nof conference or rendezvous in the attic of his store.", "height": "3676", "width": "2312", "jp2-path": "howtodoittowhich00hale_0307.jp2"}, "306": {"fulltext": "288 How to Live\\nHe went upstairs none of the clerks or boys\\nasked themselves why, or to which story he went.\\nOf course there were a hundred reasons why the\\nmaster of the store might have to go upstairs. He\\nwent up and up every morning. No one need see,\\nno one need ask why, or did ask. He came to his\\noratory. In the New Testament it is called a\\ncloset. There he could sit on a box he had for\\nthe purpose; he could let the downstairs cares\\ndrop off; he could and did forget the prices of\\nsugar and flour and candles and the rest; he forgot\\nthe mail and the unanswered letters so far that he\\ncould ask what God wanted him to do and to be\\nthat day. He did ask, and he waited five minutes\\nbefore he went downstairs, to see what answer\\ncame. Sometimes he had his answer. Sometimes\\nhe thought he did not. But I have suspected that\\nhe always had it, though he did not always have it\\nin his own way. I think he went downstairs better\\nable to work with God that day than if he had not\\ngone up, and better able to carry out the large\\nlaws of life and this, whether he were conscious or\\nwere not conscious of God s reply to his questions.\\nThese papers are for advice. I should advise\\nany man who had such a closet, to keep in it a\\nBible and any other book which he liked, which\\nseemed to him strong and positive, not necessarily\\nto read every day, but to open, if he wanted to,\\nand to take a tonic or a stimulus from it. It is a\\ngood thing, sometimes, to get a good flavor on\\none s tongue.", "height": "3684", "width": "2308", "jp2-path": "howtodoittowhich00hale_0308.jp2"}, "307": {"fulltext": "How to Know God 289\\nII. In the analogy with which we started, the\\nCrown Prince really tries to acquaint himself with\\nhis father s methods and ways of work. The man\\nwho tries to acquaint himself with God s methods\\nand ways of work finds himself engaged in what\\nJeremy Taylor calls the practice of the presence\\nof God. Bishop Taylor puts it in his plan of daily\\nlife as the third of the methods or instruments by\\nwhich a man will secure full strength for daily\\nduty. Taylor counts the care oi time as the\\nfirst method, and purity of intention as the sec-\\nond. In these papers we have taken purity of\\nintention for granted, and, having considered the\\ncare of time, we come directly to this practice\\nof the presence of God as a daily habit for any\\nman who wants more strength than the separate\\nhuman body could claim or expect if there were\\nnot a Power which makes for righteousness\\nwhich can be secured in alliance to the separate\\nhuman body. God is at work in this universe\\nwhich is outside of me. I will find out how he\\nworks. I will find out what he wants. I can\\nthen row my boat in the direction in which his\\nriver flows, and I need not be pulling against the\\ncurrent, or across it, as a man might do who did\\nnot know how or where it was flowing.\\nAll that we say of the Laws of Nature is our effort\\nto divide and set in order, for our convenience,\\nwhat we know of God s present wish for this world\\nand this universe, so far as we can make out their\\nvarious processes. We talk of the law of gravita-\\n19", "height": "3672", "width": "2264", "jp2-path": "howtodoittowhich00hale_0309.jp2"}, "308": {"fulltext": "290 How to Live\\ntion, of the laws of heat, of electricity, of cohesion,\\nof attraction and repulsion. We are a good deal\\npleased when we find how closely they are related\\nto each other. We then say that the different\\nforces are co-related, and it pleases us to find\\nthat out. All this time we know that at bottom\\nthese several laws are so many statements which\\nwe have been able to make in words and figures of\\nthe way in which God works, who is always in this\\nworld which he maintains. Now the man who\\npractises the presence of God does not permit\\nany language to keep him from feeling God s pres-\\nent interest in these present affairs. It is God\\nwho works them out, and the Crown Prince, really\\ndesiring to enter his father s service, always re-\\ngards them as God s affair. In the face of the\\nsun you may see God s beauty; in the fire you\\nmay feel his heat warming in the water, his gen-\\ntleness to refresh you he it is that comforts your\\nspirits when you have taken cordials it is the dew\\nof heaven that makes your field give you bread\\nand the breasts of God are the bottles that minister\\ndrink to your necessities. This is the quaint, old-\\nfashioned language of Taylor, so often cited as to\\nbecome almost proverbial, perhaps. That man is\\nwise and grows stronger who can form the habit\\nof tracing, in such fashion, God s present purpose\\nin whatever he enjoys. Stephenson, the inventor\\nof the locomotive, stood with an English nobleman\\non a terrace, and they watched together the move-\\nment of a train through the valley below them.", "height": "3684", "width": "2308", "jp2-path": "howtodoittowhich00hale_0310.jp2"}, "309": {"fulltext": "How to Know God 291\\nWhat do you think moves that train? said Ste-\\nphenson. One of your engines, I suppose, said\\nthe other, a little surprised. Yes, indeed But\\nwhat moves the engine? The engine is moved by\\nthe expansion of steam. The steam expands be-\\ncause the water is heated. The water is heated\\nbecause the coal is burned. The coal burns be-\\ncause it is but a mass of ferns and other leaves and\\nstems packed away, ready for burning, some hun-\\ndreds of thousands of years ago. And these ferns\\nand leaves and stems grew because the sun then\\nshone over England as the sun does not shine over\\nEngland to-day, and by its heat and light forced\\nstem and leaf to pack up the carbon from that\\nheavy carbonic acid of those days all, that when\\nyou and I and the rest here want it, the train\\nyonder might pass from one side of England to\\nanother. This is the substance of Stephenson s\\nanswer. I do not believe that either of those men\\nran back in that way over the ages upon ages which\\nhave thus conspired together for the health and\\nwealth and comfort of our age, without more grate-\\nful thought of that Being, whose name is I Am,\\nwho is the same in all time, and so arranges his\\nheat, his light, his carbonic acid, his water, and\\nhis steam, that his children may prosper to-day\\nand be comfortable and happy.\\nWhat we call the study of natural science is,\\nreally, the practice of the presence of God, if we\\ngo in the least beneath the phenomenon the\\nthing which appears and feel for the wisdom,", "height": "3672", "width": "2324", "jp2-path": "howtodoittowhich00hale_0311.jp2"}, "310": {"fulltext": "292 How to Live\\nthe tenderness, the love, or the purpose or law\\nwhich lies beneath the external appearance. And\\nany man or woman who will mix in with every day s\\nlife some interest in nature, may be gaining in that\\ninterest a more close sense of the love of God and\\nof his present power. The study of the plants in\\nyour window in winter, of the growth of seeds in\\nyour flower border in summer, of the crops you\\nhave to handle, of the weather, of the shells on the\\nshore, or the lichens on the walls or the trees, may\\nbe made a study which brings you nearer to the\\nGreat Power who IS in all the universe, so that you\\nshall rely upon him more, and in the end, gain\\nmore of his help as you work in your place in car-\\nrying out his large concerns.\\nIII. For you have a right to remember, and\\nyou gradually come to know, that you can partake\\nof the divine nature of this Power which makes for\\nrighteousness. This is the direct statement of the\\nChristian religion. And the shortest and easiest way\\nfor any man to test that statement is to try the ex-\\nperiment. Let him hold daily conversation with\\nGod, let him every day study God s methods of\\nwork, let him look forward as if he were immortal, as\\nan angel of light would do, let him keep the body\\nunder, as such an angel would do; let him keep\\nup such a course of life for ten years or twenty,\\nand then let him tell us, or let him tell the world\\nhe lives in, whether he does not know what is\\nmeant by being a partaker of the divine nature.\\nMan is the child of God, the child of this Power", "height": "3684", "width": "2312", "jp2-path": "howtodoittowhich00hale_0312.jp2"}, "311": {"fulltext": "How to Know God 293\\nwhich makes for righteousness who is in all\\nnature. Man is not simply the creature of this\\nPower, as an oak tree is, or as a crystal is. Man\\nis his child. Man can know something of his\\nwishes; can know something of his purposes;\\ncan go about his business. If man is wise, he\\ntries to do so. And in that very trial he learns\\nmore of those wishes and purposes and of that\\nbusiness, and partakes, as the Bible says, more\\nintimately of that nature.\\nThe practical habit or rule to be followed in this\\nhas been suggested here in what has been said of\\nthe choice of one s occupation. I must so choose\\nmy occupation that it shall be in the line of God s\\npresent work, and that I may feel, all along, that I\\nam a fellow-workman with him just as the\\ncrown prince is when his father sends him out on\\na special duty in his service. I do not feel this\\nwhen I am retailing liquor behind a counter.\\nTherefore I do not choose that calling. I do not\\nfeel this when I am maintaining a rascal s cause\\nbefore the court. Therefore I decline to be his\\ncounsel when he comes to me. I do feel this when\\nI am putting seeds into the ground, and using\\nsunshine and rain for a harvest. Therefore I am\\nglad to be a farmer. I do feel this when I am\\nrunning a line across the prairie, which for a thou-\\nsand years, perhaps, is to be the boundary between\\nfarm and farm, and determine for honest men their\\nrights, so that there may be no doubt, corfflict, or\\nconfusion. Therefore I am glad to be a surveyor.", "height": "3668", "width": "2312", "jp2-path": "howtodoittowhich00hale_0313.jp2"}, "312": {"fulltext": "294 How to Live\\nI am glad to work where it is clear to me all the\\ntime that I am at work with God, with the Power\\nthat makes for righteousness. I am sorry to work\\nin work where I am trying to make people unright-\\neous, to disobey law, or fight against him. I will\\nnot do that. Between these extremes there are\\nvarious callings, where it is easier or harder to see\\nwhether we do or do not carry out his purposes.\\nThe hack artist who makes a vulgar valentine,\\nwhich only gives pain if it ever meets the purpose\\nfor which it is printed and sold, must feel that her\\nwork is very little connected with the work of God.\\nYet, in the same work-shop, at her side, there may\\nbe sitting another, who, as she mixes her colors,\\nor draws the outlines of her flowers, is thinking of\\nthe pleasure which her pretty picture is to give to\\nsome group of happy children, and is glad that\\nthe good God has made her his instrument for\\nadding to their cheerfulness. There have been,\\nthus, two women grinding their corn side by side\\nwith stones just like each other. You take a bar\\nof stone about ten inches long, bulging a little in\\nthe middle, and you rub the corn grains on a flat\\nstone, a little hollowed out below. You can see\\nthis done in the plaza of San Antonio, just as you\\ncould see it done in the valley of Jezreel. No\\nmachinery, no science, no water-power, wind-\\npower, or steam-power, lightens the labor. It is\\nall labor, which in itself degrades, unless the spirit\\nmakes it into work, which is the control of mere\\nphysical forces by an idea. These two women", "height": "3684", "width": "2312", "jp2-path": "howtodoittowhich00hale_0314.jp2"}, "313": {"fulltext": "How to Know God 295\\nwere sitting side by side, and rubbing down their\\ncorn into meal. The circumstances of the two\\nwere identically the same. But one of them as she\\nground kept complaining of the hardship of her\\ntoil, that she was a mere bond-slave, and watched\\nevery little lump of the flour as it gathered so\\nslowly, till she could see that there would be just\\nenough for her to make her miserable lonely dish\\nof polenta. And the other woman, with every\\nmovement of the stone, was thinking how she was\\nworking with God, that he was just so good\\nthat he permitted her to be the last agent in his\\ninfinite work. He permitted her to put her private\\nseal on the finished success. It is indeed the last\\nof a series of infinite miracles. For miracle is the\\nsubjugation of matter by the spirit. God has\\nbent the course of the world in its orbit, he has\\ndirected the flames and storms of the surface of\\nthe sun, he has moved the great waves of air\\nabove the earth, he has led the clouds hither and\\nthither, he has ordered day and night, summer\\nand winter, has whispered to a thousand hidden\\ngerms and commanded them to swell and grow\\nand tassel out, and in due time to ripen to harvest.\\nNay, he has whispered to thousands of men and\\nwomen, brothers and sisters of her who is grinding\\nhere, that they might do their share, in preparing\\nfield and tools, in training and yoking oxen, in\\nplowing and in reaping. Of all which the sequel\\nis that she has this pint of corn which she is rub-\\nbing between the stones. And now he is willing", "height": "3668", "width": "2324", "jp2-path": "howtodoittowhich00hale_0315.jp2"}, "314": {"fulltext": "296 How to Live\\nto give this to her, and permits her to put the last\\ntouch to this infinite series of agencies, that her\\nchildren may be fed to-day. She can say to her\\nlittle ones when she calls them to the table, This\\nis your good Father s gift to you, and your\\nmother s! I do not wonder that that woman works\\ncheerfully, or that she works well. I do not\\nwonder that, as the Bible says, she is taken\\ntaken into the very joy of her Lord while the\\nother is left, in her own sulky selfishness.\\nThe true child of God, who partakes of the\\ndivine nature, is really a partner in the work or of\\nuniverse. True, in proportion to the other partners\\nhe does not put in a great deal of work or of\\ncapital. But he does put in something. And the\\nman who wants to gain the help of the other part-\\nners, especially of the First Partner, who has\\nbeen willing to make his children fellow-workers\\nin the great concern, likes to think of himself as\\nengaged in no trivial or special business, but in\\nthe larger work which is helping all mankind.\\nIt is, then, a good thing for a weaver in a mill,\\nwho is in monotonous duty, rather discouraging in\\nsome of its details, to think of himself, not as an\\noperative at a dollar and a quarter a day, but\\nas an essential factor in God s work for the world.\\nIt is a good thing for a boy on a prairie in Dakota\\nto remember, as he oils the running gear of the\\nreaper, that he is the person whom the God of\\nheaven has chosen so that the prayer for daily\\nbread of some sailor in Alaska or some old woman", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0316.jp2"}, "315": {"fulltext": "How to Know God 297\\nin the Scotch Highlands may be answered. It is a\\ngood thing for any of us who want to know God\\nto accept this great offer of partnership which he\\nhas made to us, and to work, not as separate spec-\\nulators, on our own capital in our own way, but as\\nfellow-workmen together with him.\\nThe more we know him, the more infinite\\nstrength shall we have for life, whether for finite\\nor temporal duty, or for infinite and eternal duty.\\nWe gain this knowledge, first, by purity of inten-\\ntion; next, by seeking him with all our hearts;\\nnext, by studying his method of work and again,\\nby working with him.", "height": "3660", "width": "2324", "jp2-path": "howtodoittowhich00hale_0317.jp2"}, "316": {"fulltext": "298\\nHow to Live\\nCHAPTER IX\\nHOW TO BEAR YOUR BROTHER S BURDENS\\n[We cannot ask for a better phrase than that of the Epistle to\\nthe Ephesians in which Paul bids every man bear his brother s\\nburden. It is, however, rather a pity that neither the Received\\nVersion of the Testament nor the Revised Version recognizes the\\ndistinction, obvious enough, between the two Greek words used by\\nPaul, which they translate burden, as if they were the same.\\nPaul says, Let every man bear his own poprtov; and then he\\nsays, Let every man bear his brother s fidpos.\\nThe difference would be well enough expressed in English if\\nwe said, u Let every man have his own carpet-bag and carry it,\\nand at the same time, Let every man relieve his neighbor of any\\nburden. This, as I have tried to show, was what Paul meant\\nLet every man be ready to help in lifting the world s load. $op-\\nriov is something which is carried. Even the freight of a ship is\\n(popriov, whence, indeed, our word freight. The word conveys\\nthe idea of movement, fidpos, the other word, is dead weight.\\nThe attraction of gravity, had the Greeks known enough to talk\\nabout it, would be fidpos. You might speak of the fidpos of a\\npyramid, but not of its (popriov.\\nBy a natural figure fidpos means a calamity, a heavy misfortune.\\npoprtov would not be used for this.]\\nWe have thus far considered in these papers what\\nare called personal duties. By this phrase, which\\nis an unfortunate one, is meant the treatment or\\neducation which the man gives to himself, to his\\nown body, mind, or soul. Such duties are, in fact,\\npossible to a certain extent in a desert island.\\nBut all this is by way of preparation only. We\\ntrain the body or we train the mind, simply that,", "height": "3676", "width": "2292", "jp2-path": "howtodoittowhich00hale_0318.jp2"}, "317": {"fulltext": "Bear your Brother s Burdens 299\\nwhen the time comes, we may use them with most\\nprofit. In what have been called spiritual exer-\\ncises the man trains his soul, that he may have\\nmore life he does so that he may live to more\\npurpose.\\nNow, whatever may be said or believed in other\\nsystems, in the Christian system this enlargement\\nof the life and power of body, mind, and soul is\\nsought and gained that the man may be of use to\\nmankind.\\nAs Paul puts it, there is one body, of which each\\nof us is a member, and no one member can im-\\nprove himself unless he have in mind the improve-\\nment of the whole.\\nFichte says the same, in a remark which is the\\ncentral expression of all modern social life The\\nhuman race is the individual, of which each man\\nand woman is a separate organ.\\nThis means that man is a gregarious animal.\\nAnd just as a bee would die who should separate\\nhimself from the swarm and set up housekeeping\\nfor himself, the man really dies who separates him-\\nself from the great company of mankind.\\nTogether is the central word.\\nAnd when the Saviour and his apostles give such\\nprominence as they do give to Love in the\\nChristian statements, it is because together ex-\\npresses the central idea, and no man can develop\\nhimself or fulfil the duties for which he is placed\\nin the world, excepting as a member of the\\npartnership.", "height": "3668", "width": "2324", "jp2-path": "howtodoittowhich00hale_0319.jp2"}, "318": {"fulltext": "300 How to Live\\nThis is what Paul means when he says that\\nevery man is to bear his brother s burdens.\\nAnd, on the other hand, it is at this point that\\nthose romances break down, or the rules of those\\nreligious communities, which imagine lonely Chris-\\ntians. Robinson Crusoe is really an impossibility.\\nThat is, the conception of a man steadily improv-\\ning in his spiritual life, and growing better and\\nstronger because he is wholly alone, and parted\\nfrom other men for twenty years, is a false concep-\\ntion. So of religious orders which bind them-\\nselves to silence. You do not let the man in the\\nnext room speak to you, lest he should interrupt\\nyour thought of God. But the precise thing for\\nwhich God put you and him into the world is that\\nyou and he shall speak to each other. You are\\nnot to improve your life alone, and he, his alone.\\nYou are to bear each other s burdens. You are to\\nlive in a common life.\\nOne cell in an oak leaf may as well expect to\\nlive successfully without organic union with the\\nother cells, as one man in society to live so, with-\\nout organic union with other men.\\nI. It is best, however, to begin with acknowl-\\nedging that philanthropy, or what is now called\\naltruism, because every generation likes its own\\nword, often makes itself very ridiculous. In a\\ncomedy now forgotten, the hero, Paul Pry, whose\\nname is perhaps still remembered, after interfering\\nabsurdly in other people s affairs, winds up the in-\\nevitable wretched failure of his operations, by say-", "height": "3684", "width": "2316", "jp2-path": "howtodoittowhich00hale_0320.jp2"}, "319": {"fulltext": "Bear your Brother s Burdens 301\\ning, I never will do another good-natured thing\\nas long as I live. Mr. Thoreau, by way of satir-\\nizing the Christian ministry, says that if he saw\\nany one coming in at the door of his cabin to do\\nhim good, he would jump out at the window. In-\\ndeed, whenever you see people who make a trade\\nof philanthropy, and there are such people in the\\nworld, you understand Mr. Thoreau s feeling and\\nsympathize with him. I was among the people\\nwho formed the first Emigrant Aid Company to\\nassist in settling Kansas, in 1854, when squatter\\nsovereignty was to determine whether it should\\nbe a free State or a slave State. There was some-\\nthing at once exasperating and annoying in the\\nstorm of applications which we received from\\nsedentary tramps, as I call them, who wanted, not\\nindeed to go to Kansas, but to be clerks in the office\\nat home which was to send out the emigrants. In\\nvarious other public enterprises with which I have\\nbeen concerned, the same nuisance has regularly\\nappeared at the outset\\nThere is a certain class of men, best denomi-\\nnated as shiftless, who having had no success\\nin taking care of themselves, or of their own fam-\\nilies, offer themselves to be servants of the public,\\nand especially for that service which is the\\nmost delicate and difficult of all, the care of the\\npoor. Such people and the failures which follow,\\nalmost of necessity when they are intrusted with\\nthat care, have done much to make philanthropy\\nridiculous.", "height": "3660", "width": "2324", "jp2-path": "howtodoittowhich00hale_0321.jp2"}, "320": {"fulltext": "302 How to Live\\nThere is also a temptation, subtle and dangerous,\\npressing on the really benevolent man or woman\\nwho is not shiftless who, on the other hand, suc-\\nceeds in some bit of public-spirited work. Such a\\nman hates to see anything fail. Perhaps he does\\nsee that some matter of public interest is going to\\nthe dogs for want of sensible oversight. Precisely\\nbecause he has succeeded once, he thinks he shall\\nsucceed again and so he is tempted to undertake\\nthe second, and then the third, and then the fourth\\npublic enterprise which offer themselves for volun-\\nteers, perhaps even to the detriment of the first,\\nwhere he began. The fault here is not wholly his\\nown. It is largely the fault of people who ought to\\nhave stepped into those places, but who have stood\\nback for him and others like him to overload\\nthemselves.\\nPeople who have read Dickens will remember\\nMrs. Jellyby and her preposterous missions at\\nBorrioboola Gha. There is hardly any exaggera-\\ntion in this sketch. There are just such people\\nin the world, and they are not all, by any means,\\nself-seeking people. They are adventurous peo-\\nple. They dislike the hum-drum of every-day\\nlife, and they like such excitement as correspond-\\ning with the Secretary of State and receiving let-\\nters from Africa and entertaining native chiefs at\\ntea. So they have fallen into the line of philan-\\nthropy which furnishes these excitements, just as\\nother people, in the same necessity, fall into novel-\\nreading or card-playing or travelling or visiting.", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0322.jp2"}, "321": {"fulltext": "Bear your Brother s Burdens 303\\nAll such people unfortunately make benevolence\\nridiculous and give it a bad name.\\nIn making our plans we must try to avoid their\\nmistake. This we shall do by finding out, if we can,\\neach one of us, what is the duty next his hand.\\nII. Something has already been said on the\\nprinciples here involved, in an earlier paper of\\nthis series, on the selection of one s calling. Those\\nprinciples apply as well when a man is looking to\\nsee where he can best be of use to others in the\\nworld. First and absolutely he is not to try to do\\neverything. He is to do that which he can do\\nbest, if no one else is doing it, and, as between\\ntwo enterprises of equal necessity, he may choose\\nthat which is more agreeable to him. But he is\\nnot to take into consideration his likes and his\\ndislikes, unless the necessity is equal in the two\\ncases before him. Generally speaking, however,\\na necessity at his side is more pressing than a\\nnecessity at a distance. That is the meaning of\\nthe proverb, which is true more often than most\\nproverbs, that Charity begins at home.\\nIII. To begin with, then, let it never be forgot-\\nten that the family in which it has pleased God to\\nplace you is the place of activity for which he\\ntrained you. It is that for which you are most\\nfit, and where you work in every way at the best\\nadvantage. Many a girl has thought it her duty\\nto go and teach music badly in a ladies seminary,\\nseven hundred miles away, so that she may send\\nhome fifty dollars a year for the education of one", "height": "3668", "width": "2324", "jp2-path": "howtodoittowhich00hale_0323.jp2"}, "322": {"fulltext": "304 How to Live\\nof her brothers. She would have served mankind\\nmuch better had she stayed at home and helped\\nher mother train the other children in the decencies\\nof life and its larger duties, while she had left the\\nbrother to earn his own schooling. And, in gen-\\neral, in all this looking for a mission, of which\\none hears a good deal, the foundation question is,\\nWhat is needed at home, and what can I do\\nwhere I am? A man of much experience once\\nsaid to me that he had to consider, not simply\\nwhether he were to accept a new part, but whether\\nhis old part were done with him. Now, one is\\nnever done with his part in the family. Even if\\nhe travel far, there is always an electric cord con-\\nnecting him with pleasures or with duties there.\\nHere is the reason why, when married life begins,\\nwoman and man both find that there is an end to\\nthat old anxious question, Where is the duty\\nnext my hand? That duty is now at home.\\nAnd when the first child is born, and still more,\\nwhen the second and third come, all the old tan-\\ngles about conflicting duties come of themselves\\nto an end. Room enough for unselfishness now.\\nField now for the steady growth of love For\\nGod himself has shown where it is, and where\\nyour work for your kind is to centre.\\nIV. It is to centre there, but it is not to be con-\\nfined there. Charity, or love, begins at home, but\\nit does not end at home. The great text, One\\nis your Father, and ye are all brethren, means\\nwhat it says. And the simple fact that the an-", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0324.jp2"}, "323": {"fulltext": "Bear your Brother s Burdens 305\\nalogies of home life are taken, even to give us the\\nforms of language by which we shall speak of the\\nlarger life and its pleasures and duties, is enough\\nto show us what those pleasures and duties are,\\nand in what spirit they are to be carried through.\\nIndeed, if one asks what the Christian way of\\nlife was, or what it did, when it had no name but\\nThe Way when it started to conquer, his answer\\nwill be found in the success in which it follows out\\nthese analogies. Paul, at Rome, so deals with the\\nsoldier who holds him prisoner that the soldier\\ncomes to conceive of this larger life of Paul s,\\nenters into it himself, and is ready, on his part,\\nto call others into the same brotherhood. Our\\nfirst question recurs then, where and how shall a\\nman s brotherly affection pass beyond his own\\nhousehold into the world of those brothers who\\nare of the same blood with him? How is he\\nto bear their burdens, and at the same time be loyal\\nin his own work for himself and for his family?\\nHow shall he avoid that Mrs. Jellyby folly of send-\\ning a pin-cushion to Timbuctoo, and a book on\\nthe Logos of St. John to the Port Royal negroes\\nClearly there is a limit somewhere. How is that\\nlimit to be found?\\nHere is where, I think, such satires as this of\\nDickens s have been of use to us all. It is a great\\ndeal better to do one thing well than to half do\\ntwo, and it is a very great deal better to do one\\nthing well than to do a fiftieth part of each of fifty.\\nLet a man remember, then, that what he does, in", "height": "3672", "width": "2304", "jp2-path": "howtodoittowhich00hale_0325.jp2"}, "324": {"fulltext": "306 How to Live\\npublic spirit, is to be done from principle and not\\nfrom impulse. He does it because he ought, and\\nnot because a pathetic appeal has been made to\\nhim, and he finds the tears starting from his eyes.\\nLet him make up his mind in advance how much\\nmoney, how much time, how much thought, how\\nmuch care he ought to give to bearing his brother s\\nburdens. Let him determine how he can concen-\\ntrate this work, so as to save wear and tear, save\\nsteps, save time, and save money. That is a\\ncharming social condition in which people live\\nso simply that one is interested of course in his\\nneighbor s affairs, and can kindly help them with-\\nout affectation. Thus, when I live in the country,\\nI can lend my books and newspapers to the neigh-\\nbor s boys, or the neighbor s girls may come in\\nand practise on my piano. I can watch with my\\nneighbor if he is sick, and so in a thousand offices\\nwe can help each other. Indeed, what we call in\\ntowns by the grand name of the Organization of\\nCharity is simply an effort to bring about, under\\nthe agency of what we call the friendly visitor,\\nthe same cordial, helpful, mutual intimacy which\\nexists without management in the ease of simple\\nsociety.\\nPrecisely as an intelligent director says to a\\npupil, Read what seriously interests you, a\\nwise adviser would say, Choose what interests\\nyou, to a person seeking the place where God\\nneeds his work. Something interests you. If\\nyou have a passion for dogs and cats and horses,", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0326.jp2"}, "325": {"fulltext": "Bear your Brother s Burdens 307\\nfind some way to be of use to dogs and cats and\\nhorses. Are you fond of children? Go to the\\nchildren s ward of the hospital and see what they\\nwant. Are you vitally and really interested in\\npolitics? See that we have a decent city govern-\\nment and that the public is brought to a proper\\nunderstanding of its duties. I remember a lady,\\none of the saints, indeed, who, as she sat at her\\nwindow, saw a poor laborer fall from the top of a\\nhigh building to the foundation. She saw the\\ncrowd which rallied round his dead body It is\\nno wonder that from that moment she cared per-\\nsonally for his widow and his children, and left\\nthe friendly charge of them as a legacy to her\\nchildren. Such trace of what one is tempted to\\ncall the feudal system, in our dealings with\\nthose whom we can help, makes the work easier\\nand more cheerful.\\nV. But it will not do to rely here simply on the\\ngospel of the attractions. We shall do best what\\nwe are fit for. But there are many other things.\\nDo the thing you are afraid to do, is one of Mr.\\nCarlyle s rules, borrowed, I suppose, from Goethe. 1\\nOnce done, you will find that you do not fear it\\nso much again. Man or woman who thus selects\\nlines of life finds out, indeed, sooner or later, that\\nhe has done a thousand things more than he pur-\\nposed. He planted, and God gave the increase.\\nHe lighted a lantern because he hoped that so his\\nson s skiff would clear the rocks; but the same\\n1 Or is it Emerson No one will tell me. E. E. H.", "height": "3680", "width": "2324", "jp2-path": "howtodoittowhich00hale_0327.jp2"}, "326": {"fulltext": "308 How to Live\\nbeacon answered as a warning for the great East\\nIndiaman, and the hard-tossed frigate. The little\\nexperiment, in the way of benevolence, if it suc-\\nceed, will be an encouragement right and left, and\\nas the Saviour s parable says, from that seed,\\nothers shall gather a hundred-fold.\\nThe truth is that, in this business of bearing\\none another s burdens, the personal element must\\ncome in somewhere. That personal charm or\\npower by which one man controls and blesses\\nanother man is the evidence that we are living in\\na common life. In other words, we are all chil-\\ndren of one God. The moment a true man really\\nopens his heart to me, I accept what he shows\\nme of himself as almost a revelation of my own\\nnature, and my own possibilities. He does reveal\\nto me something of God s nature which he in-\\nherits, and that nature I can share with him. It\\ndoes not do, then, for me to leave all my work of\\ncharity or public spirit to this or that well-knit\\norganization, however wise may be its plans. The\\nworld wants not mine, but me, and besides direct-\\ning soldiers how to fight, I must throw myself\\nsomewhere into the battle. An old minister, still\\nwell remembered, who had many young students,\\nused to say to them, I will never ask you to do\\nanything which I would not do myself; but I had\\nbetter tell you, by way of warning as we begin,\\nthat I have had to black John Jones s boots, and\\nto put up the widow Flaherty s stove. Personal\\npresence moves the world, and only personal con-", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0328.jp2"}, "327": {"fulltext": "Bear your Brother s Burdens 309\\ntact carries with it the promised gift of the majes-\\ntic triumph of the Holy Spirit.\\nVI. It seems necessary to say all this, even in\\nsome detail, in our time, which relies so largely\\nin its arts on the division of labor. Because\\nI employ one man to make the head of a pin, and\\nanother to polish it, it does not follow that I can\\nappoint yet another to do my charities while I\\nsit at home by the fire and read Thackeray. I have\\nmy own personal part, and that part I must bear.\\nVII. There remain the duties to the public\\nin which one engages as a member of an associa-\\ntion, and those which the largest association of all,\\nthe State, carries forward. A very happy tendency\\nof our century unites us in special societies for the\\nremoval of wrong, which borrow their impulse\\nfrom the great central society which we call the\\nChurch of Christ. The State, once existing\\nonly to repel the invasion of enemies, gradually\\nassumes in our times, as the kingdom of God\\ncomes in, the duties of benevolence, and proves to\\nbe best equipped for many of them, for it can be,\\nindeed, imperious in its demands for the means\\nrequired. So wide are the charities of the State\\nnow, and, on the whole, so well administered, that\\nwe find men who will join in no others. I pay\\nmy taxes, such men say, and you must expect\\nno more of me. But we do expect more.\\nWe expect that the same skill and diligence\\nwhich build up a man s inventions or business,\\nwhich he shows in the books he writes, the", "height": "3668", "width": "2324", "jp2-path": "howtodoittowhich00hale_0329.jp2"}, "328": {"fulltext": "310 How to Live\\nspeeches he makes, in the cure of his patients, or\\nin the care of his farm, shall be shown somewhere\\nand somehow in the care of deaf or dumb or blind\\nor hungry or naked, of the prisoner, or of the\\nstranger. We remind him that all these are gifts\\nintrusted to him as a trustee, which no assessor\\ncan value, and on which the State collects no tax,\\nbut which, all the same, he holds in trust for the\\ncommon good. Where he will use them, he may-\\ndecide. That he must use them, God has decided.\\nThe same rule applies here as in the personal\\nkindness which one renders to his neighbors in\\nneed. Better do one duty thoroughly than risk\\nfailing in twenty. Go not from house to house,\\nthe Saviour said. The warning goes far enough\\nto check me, when I run from a meeting of the\\nPrevention of Cruelty to Children to a meeting\\nfor the conversion of Africans, and thence to the\\nSociety for Promoting Theological Education,\\nwhich I am obliged to leave before the meeting\\nends, that I may be in time at the Prisoners Aid.\\nWhat we try to do, let that be well done. But,\\nin this danger, there is no excuse for failing to\\nwork somewhere.\\nVIII. The point most in danger of being for-\\ngotten in our American life is the personal pres-\\nence, personal help, and personal sympathy of the\\nprivate woman and the private man in the institu-\\ntions founded by the State. The danger is that\\nthese shall be left to a dead routine. I was in\\nprison, and ye visited me, said the Saviour. It", "height": "3704", "width": "2324", "jp2-path": "howtodoittowhich00hale_0330.jp2"}, "329": {"fulltext": "Bear your Brother s Burdens 3 1 1\\nwould have been a poor reply, as he used those\\ngracious words in that central parable, had one of\\nthe hearers explained to him that the regulations\\nof the prison commissioners are severe, that only\\non certain hours are the visitors admitted, and that\\nit was very inconvenient to obey him. The genius\\nof the Christian life is sympathy and mutual help,\\nand the school which is left to be carried on by\\nthe public machinery, without the presence, on\\noccasions, of fathers and mothers will be a bad\\nschool. The Sunday-school which seeks to run\\nby machinery will not fulfil its office. The alms-\\nhouse which is not lighted up by the visits of the\\nflower-mission, the young people of the neighbor-\\nhood, and this or that friendly surprise occasion-\\nally waking up its torpor, will one day develop\\nsome wretched misery. It is not good for man to\\nbe alone and it is no more good for an institu-\\ntion than a man.\\nIndeed, the best result which the science of\\norganized charity achieves is the recognition\\non both sides, by the public officers and by the\\nprivate student, of one principle. The public is\\nto provide liberally the means for the conduct of\\nits great charities. But, for the superintendence,\\nit has a right to rely on the generous unpaid as-\\nsistance of persons who give their time and their\\nservice from their love of the cause in which they\\nare engaged.", "height": "3676", "width": "2332", "jp2-path": "howtodoittowhich00hale_0331.jp2"}, "330": {"fulltext": "312 How to Live\\nCHAPTER X\\nHOW TO REGULATE EXPENSE\\nIt may seem to inexperienced readers that we\\nmake too sudden a descent in passing from such\\nhigh themes as have engaged us to the subject of\\nthis paper. But persons who have seriously met\\nlife and tried its experiments know that we have\\nnow a very serious matter in hand. We are none\\nof us living in the simplest form of social order.\\nWe are living in a highly organized society. No\\none of us lives by the food which he obtains by\\nhis gun or his arrow, but few by baking the bread\\nmade from the corn which they have themselves\\nplanted. Some of us are so fortunate that we\\ndo subsist, in part, on food which is more sweet\\nbecause we have shared in its creation. But all of\\nus are largely dependent, most of us are wholly de-\\npendent, on an intricate and complicated social\\nsystem, in which we spend something, probably\\nmoney, even for the food which we eat; in which\\nwe must exchange our own work, or the fruit of\\nour own work, for all that we receive and enjoy.\\nThis is to say that we are all living in a con-\\ndition of things where the regulation of our ex-\\npenses comes in very early in the consideration\\nof our duties. We must not turn aside from it, as\\nif it were insignificant, in studying How to Live.\\ni", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0332.jp2"}, "331": {"fulltext": "How to Regulate Expense 313\\nMr. Micawber says, and he is right, that if one s\\nincome is a shilling, and his expenditure twelve\\npence half-penny, the result is absolute misery;\\nthat if, with the same income, one s expenditure\\nis eleven pence half-penny, the result is absolute\\nhappiness.\\nThis is quite true, and because it is true, faith-\\nful and intelligent people determine on the regula-\\ntion of their expenses, under a very distinct and\\nreliable system, among the first foundations which\\nthey lay for successful life.\\nOf course it is not in our power, in making\\nsuggestions for this business, to go into the same\\ndetail with which we can treat subjects where\\neverybody s circumstances are the same. A man\\nwhose wages are paid him weekly regulates his\\nexpenses in one way the man who draws his divi-\\ndends twice a year regulates his in another. We\\nwill attempt little more than to lay down some\\ngeneral principles, and enforce them by some\\nillustrations or parables, which will not be so apt\\nto be forgotten as general principles are, when\\nmemory is not so fortified. When Princess Vic-\\ntoria was married, who is now 1 the Empress Fred-\\nerick, her father, Prince Albert, who was a good\\nadministrator in details, wrote her a very wise\\nletter of advice in this business. I think it is to be\\nfound in Martin s life of him. He told her that\\nshe might be sure, however wisely she thought she\\nhad forecast her expenses, that a set of unexpected\\n1 1899.", "height": "3668", "width": "2324", "jp2-path": "howtodoittowhich00hale_0333.jp2"}, "332": {"fulltext": "314 How to Live\\ndemands would come in on her, generally very\\nsuddenly. He said, Monsieur l lmprevu will\\ntake care of half your income for you by which\\nhe means Mr. Unexpected. Young people can\\nnever be, made to believe that this will happen so.\\nBut as they grow older they know much better\\nwho Monsieur 1 TmpreVu is. This is to say,\\nvery seriously, they find out as they grow older\\nthat they are not alone in the world, and cannot be\\nalone. Every one is a part of a great social order,\\nwhich he cannot resist without forfeiting manhood\\nand real life. This social order may make very\\nsudden claims upon him, and these are the claims\\nof Monsieur 1 Tmprevu. I do not say that\\nPrince Albert s statement for a princess, that she\\nmust reserve half her money for such claims, is the\\nstatement for all Chautauquan readers. But I put\\nat the beginning of our paper this statement from\\none of the most skilful managers of our time, that\\nwe may be sure from the beginning to make all\\nour plans with a very large margin. We will not\\nthink we can foresee everything.\\nAn English clergyman 1 has brought forward a\\nplan which will be wrought out in legislation, I\\nthink, before fifty years are over, by which all\\nyoung people shall be compelled by force of law to\\nprovide for their own old age. He proposes that a\\nvery heavy poll-tax shall be levied on all persons,\\nsay from the ages of sixteen to twenty-six. After\\nthis time, he supposes that they may have their\\n1 Canon Blackley.", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0334.jp2"}, "333": {"fulltext": "How to Regulate Expense 315\\nfamilies to care for, and so this poll-tax will\\nthen be remitted. The taxes thus gathered are to\\ngo to a great fund, kept by the treasury of the\\nState, from which, in turn, every person living\\nafter the age of sixty-five will receive a pension\\ntill he dies. I think every one will admit that\\nthis would be a wise and prudent plan, if it could\\nbe carried out, if legislatures could be made to\\npass the laws, and treasurers were sure to be\\nhonest. Any opposition which is made to the\\nplan will be made to difficulties in detail. But\\nthere is no difficulty of detail if a person is his own\\nlaw-giver, his own subject, and his own treasurer.\\nAnd every young wage-earner at sixteen years of\\nage, in America, is able to make the provision for\\nold age which is thus contemplated. The sum to\\nbe laid aside thus, for the exigencies of possible\\nsickness, or for the decline of life, need not be\\nlarge. But it should come into the estimate made\\nfor the division of expenses when life begins.\\nThere are some old-fashioned methods of social\\norder, descending even from feudal times, in which\\nsuch provision is now compulsory. Thus, under\\nthe law of the United States, when a sailor is paid\\nhis wages, a certain very small fraction is always\\ndeducted and paid into a fund which is known as\\nhospital money. The sailor thus buys a right\\nto be treated free in the marine hospitals estab-\\nlished for his care by the government of the\\nUnited States in the neighborhood of every great\\ncommercial city. This means that because sailors", "height": "3676", "width": "2312", "jp2-path": "howtodoittowhich00hale_0335.jp2"}, "334": {"fulltext": "3 1 6 How to Live\\nare a distinct class, it is proved on the whole\\npossible and desirable that they should insure\\nthemselves against the risk of sickness at a small\\nfixed charge, and this is accordingly required by\\nlaw. Old custom, which has the force of law, does\\nthe same thing in many of the German States for\\ndomestic servants. When you hire a servant you\\nbind yourself to pay a small fraction of her wages\\nregularly to some institution which will receive her\\nas a patient if she should need care or medical\\nrelief. For some of the richer classes of society,\\nindeed, a similar arrangement is made, so that a\\nlady who finds herself without friends, at an ad-\\nvanced period of life, may claim, not as a favor, but\\nas a right, her home in the institution, which, from\\nher childhood, by such payments she has endowed.\\nWith us, such artificial arrangements have not\\nbeen generally made but, as has been said regard-\\ning the English plan for pensions for old age, it is\\nin the power of each one of us to look forward into\\nthe indefinite future, and to provide in time for\\nwhat is certain, that sickness or other calamity will\\nsooner or later come.\\nBefore we have come to this point, some one\\nwill say that we are beginning at the wrong end\\nthat a man must live to-day, and that we had\\nbetter consider what we are to eat and drink to-\\nday than how we shall buy our food sixty years\\nhence. I do not think so. We live in America,\\nand that is the same as saying we shall not starve.\\nAlso and alas it is the same as saying that we", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0336.jp2"}, "335": {"fulltext": "How to Regulate Expense 317\\nshall be tempted to run for luck, or not to be\\nprovident, unless our best advisers begin with\\ntelling us to care for our future.\\nThe proportion of the various expenses of peo-\\nple s lives has been very carefully studied. What\\nis known as Engel s Law was laid down by Dr.\\nEngel, after careful study of the circumstances of\\nlife in Germany. The distinct propositions of this\\nlaw are these four\\nFirst That the greater the income, the smaller\\nis the relative percentage of outlay for sub-\\nsistence.\\nSecond. That the percentage of outlay for\\nclothing is approximately the same, whatever\\nthe income.\\nThird. That the percentage of outlay for lodg-\\ning or rent, and for fuel or light, is invariably the\\nsame, whatever the income. It is, in fact, 12 per\\ncent of the income.\\nFourth. That as the income increases in amount\\nthe percentage of outlay for sundries becomes\\ngreater.\\nEngel found that a German workman who\\nearned $225 a year, a man of his intermediate\\nclass whose income was between $450 and $600,\\nand a person of easy circumstances, all paid alike\\n12 per cent of their income for their house-rent or\\nlodging. It proves in this country that the aver-\\nage working-man in Illinois pays 17.42 per cent, in\\nMassachusetts 19.74 per cent, while in England it\\nis 13.48 per cent. Our own great master of sta-", "height": "3684", "width": "2316", "jp2-path": "howtodoittowhich00hale_0337.jp2"}, "336": {"fulltext": "3 1 8 How to Live\\ntistics, Mr. Carroll Wright, has brought together\\nthe results of a large number of returns in America\\nwhich may be studied to great advantage by per-\\nsons who want to adjust their expense on system.\\nWe must not go into such details here farther than\\nto say that on an average in Massachusetts in 1883,\\na thousand dollars expense would be cut up thus\\nGroceries $295.20\\nOther provisions 197.60\\nFuel 43-oo\\nDry Goods 20.00\\nBoots, shoes, and slippers 36-3\u00c2\u00b0\\nClothing 103.20\\nRent 19740\\nSundries 107.30\\n$1,000.00\\nNow it is in this line of sundries, which make\\nnearly 1 1 per cent of our expenditure, that people\\nare apt to differ most from each other. Engel s\\nman in easy circumstances spends 15 per cent\\nfor sundries. Of this, 5 J per cent is for education\\nand public worship 3 per cent is for legal pro-\\ntection; 3 per cent is for care of health; and 3.5\\nper cent for comfort, mental and bodily recrea-\\ntion. It would be idle for us, as I have said, to\\nlay down any specific formula. But the use of\\nthese figures is that we may learn really to live\\nwhile we live, and I have copied them at such\\nlength that young people may see that in pro-\\nportion as they have a strong will and deter-\\nmine to reduce the proportion which they pay", "height": "3712", "width": "2324", "jp2-path": "howtodoittowhich00hale_0338.jp2"}, "337": {"fulltext": "How to Regulate Expense 319\\nfor subsistence, for clothing, for lodging, and for\\nfire, they have the more power to care for com-\\nfort, mental and moral recreation, and for the\\nfuture. The average American workman pays for\\nthese things in the proportion which has been\\nshown above. For fuel and for rent, we can none\\nof us much reduce those proportions. But, as\\nFranklin found and even as Thoreau showed, the\\nothers may be decently brought down very far\\nwithout any injury to health. Without going into\\ndetail I will say that I think every young American\\nis wise who, while he is in health, lays apart 10 per\\ncent of his income for a time when he shall not be\\nin health, or shall have outgrown his working fac-\\nulty. (As to detail in family management, I will\\ntake the liberty to refer the curious reader to a\\npaper in a subsequent part of this volume, called\\nWhat Shall we Have for Dinner?\\nAs for the housing, for which these gentlemen\\nallow nearly 20 per cent of our income, I have only\\nthis to say, in passing. If I should buy a farm from\\na great western railway, their people would take\\nme and mine to it in what is called a box freight-\\ncar. They would run that car off the track upon\\nmy farm, and would let my family live in it till I\\nhad built a better house. My charge for hous-\\ning during the months I lived in it would not be\\nnearly 20 per cent of my income. I think very\\nlikely these lines will be read by some people who\\nare living in that way, and I will thank any of\\nthem who will write to me to tell us what he", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0339.jp2"}, "338": {"fulltext": "320 How to Live\\nthinks the proportional charge for rent or lodg-\\ning should be in one s scale of expenses.\\nBriefly, our object is to bring up the percentage\\nfor comfort, mental and moral recreation, and\\nhealth as high as we can by fair sacrifice of the\\nother elements of expenditure.\\nIn the very curious report of Mr. Edward Atkin-\\nson, made last summer at the meeting of the chiefs\\nof the various Bureaus of Statistics and Labor, he\\ngives estimates for daily rations for men at four\\nrates. One is from 20 to 45 cents a day, one from\\n15 to 20, and one from 12 to 15, one below 12.\\nThere are eight methods given of obtaining the\\ncheapest of these. The very cheapest is 1 lb. of\\nalewives, 2 lbs. potatoes, J lb. corn meal, lb.\\nwheat flour, and 1 oz. of butter. This ration\\ncosts 10J cents. Each ration given gives 26\\nparts of proteine, 12 parts of fat, 1.1 parts of\\ncarbohydrates.\\nThe cost of a woman s food should be four fifths\\nof this, and at the same modest standard would\\nbe. These papers will be read by many in those\\nfertile States which feed the world, who could make\\neven a lower estimate. I have been told that it is\\na boast in Ohio that no man was ever hungry\\nthere, and from my experience of the hospitality\\nof the people I can well believe this. In States\\nwhere corn and wheat hardly pay for the carriage\\nto market, cracked corn, cracked wheat, meal,\\nflour, milk, pork, and even eggs make up, at a\\nvery low price, a bill of fare sufficient to provide", "height": "3704", "width": "2324", "jp2-path": "howtodoittowhich00hale_0340.jp2"}, "339": {"fulltext": "How to Regulate Expense 321\\nall the ingredients for food which physiological\\nchemistry insists upon.\\nThe days have probably passed by when a pair\\nof prairie hens could be bought for five cents in\\nMichigan. But, even now, the cost of food where\\nfood is created is so small that it would astonish\\nthe dwellers in large sea-board cities. I suppose\\nthat with the growth of the wealth of the country,\\nthe days of pork and beans as a staple of diet,\\nare over. Liebig proved that the New Englanders,\\nin inventing that dish, had hit on a compound which\\nunited in very precise proportion the necessities of\\nhuman food. But Dr. Palfrey, the historian of\\nNew England, implies that this union in a national\\ndish of the flesh of the commonest animal with\\nthe commonest vegetable indicates a period of\\ngreat poverty in the colonies.\\nThere are many schools in America where, to\\nbe sure that the charges of boarding-house keepers\\nare not extravagant, the directors provide a table\\nfor pupils who will use it, at one dollar a week.\\nAnd, alas many a man or woman will give us his-\\ntories of school expenditure where they boarded\\nthemselves at a rate even lower.\\nI am afraid Ben Franklin is responsible for a\\ngood deal of horror here. He describes in his\\nbiography his life as a journeyman as being both\\nvegetarian and economical. We take the impres-\\nsion that he lived on bread without butter, and\\nstrange to say with a large supply of raisins. But\\nthis statement was written long after the time he\\n21", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0341.jp2"}, "340": {"fulltext": "322 How to Live\\ndescribes. One is reminded of that celebrated\\nnovel Queechy, where a whole family appears to\\nsubsist on water-cresses. Indeed, the account\\nwhich Thoreau gives of his life by Walden Pond\\nat the money charge of twenty-nine cents a week\\nis a parallel. There are incredulous Concord peo-\\nple who will tell you that the twenty-nine cents\\nonly show the money account on Thoreau s cash-\\nbook, and that the cold mutton and loaves of bread\\nand cuts of cheese which his mother carried to his\\nhut and left behind her, have not been sufficiently\\nremembered.\\nI hope the instructions in the chapter on Appetite\\nhave been sufficient to guard us against any danger\\nof starvation, even for a good motive. The ma-\\nchine must be fed. There must be fuel enough\\nunder the boiler, and fresh acid enough for the\\nbatteries. But what has been said in these pages\\nis enough to show that, in America, the real main-\\ntenance of life requires but a small fraction of the\\nexpense of a regular American wage-earner.\\nAs to the cost of clothes, a decent regard to\\nthe opinions of mankind is certainly necessary;\\nbut courage shows itself, first, in the determination\\nnot to be wholly subservient to them. Thoreau s\\nrule is simply Wear your old clothes. But this\\nis absurd. Many women, most women, try to solve\\nthe problem by making most of their own clothing.\\nBut, with the introduction of machine-sewing, this\\nrule, so interesting and valuable in the maintenance\\nof home industry, will have to give way. In many", "height": "3684", "width": "2328", "jp2-path": "howtodoittowhich00hale_0342.jp2"}, "341": {"fulltext": "How to Regulate Expense 323\\ncities now it is simply the duty of many women to\\nput out their sewing, and to use their time for\\nwork in some more difficult grade, where there are\\nfewer competitors. In the figures given in the sta-\\ntistics of Massachusetts the working man of the\\nlowest wages spent 7 per cent of his income on\\nthe clothing of his family. The working man of the\\nhighest income spent 19 per cent. The average\\nin Massachusetts in 1883 was 15.94 per cent, and\\nin 1875 was 15 per cent. The average in England\\nand Germany was about 18 per cent, and Mr. Lord s\\naverages collected in Illinois were 21 per cent.\\nIt is interesting to observe that, while the average\\nAmerican is much better dressed than he was even\\nhalf a century ago, the average dress is much\\ncheaper. Thirty men and women will now make\\nas much cotton cloth as one hundred would twenty-\\nfive years ago. And the change with regard to\\nother textiles is similar.\\nOn the other hand, fashion exacts more; a de-\\ncent regard to the opinions of mankind exacts\\nmore. Thoreau might live in his old clothes by\\nWalden Lake. But he was no such fool as to wear\\nthem when he went a-lecturing.\\nIt is a question of conscience for each person to\\ndecide, seriously and with prayer, how large a pro-\\nportion of his expense should be distinctly and\\ndefinitely for others. On this, we need make but\\none or two notes. Strictly speaking, all right ex-\\npense is for the benefit of others. You feed your-\\nself and you clothe yourself only that you may do", "height": "3676", "width": "2324", "jp2-path": "howtodoittowhich00hale_0343.jp2"}, "342": {"fulltext": "324 How to Live\\nwhat God wishes you to do for the benefit of your\\nfellow-men. You keep the machine in the best\\npossible working order. Now this does not mean\\nthat the machine is to be slovenly. You are to\\npolish the brasses of the locomotive as carefully as\\nyou oil the running gear. Yes, and you are to\\nhang flowers upon the locomotive by way of re-\\njoicing upon a holiday. Much of your expense\\nand much of your care are given thus to keeping\\nyour machine in order. But not all. Part of it is\\ngiven consciously and directly for the good of\\nothers. Do not be misled here in thinking it must\\nbe given to tramps or beggars only. That honest\\nbaker in the square, who sells cream cakes and\\nWashington pies, is just as good a fellow and de-\\nserves just as much thought at your hands as if he\\nhad no trade, and had come to you to beg for bread\\nand cheese for his breakfast. You must decide for\\nyourself. Only be sure that somewhere, of con-\\nscious purpose, you lay aside a regular part of\\nyour income for the good of some one you are not\\ncompelled to serve. The State will compel you to\\nrender service in your taxes. And things should\\nbe so arranged that the rate of taxation should be\\nthe sign of the civilization of the community. The\\nhigher the taxation, the higher the civilization.\\nBut, beside this, if you are really to live, you must\\ntax yourself by some fixed rule, as has been said.\\nI cannot offer a better suggestion than that which\\nis made so nobly by Starr King: We say that it\\nis the duty of every man, with any means, to ob-", "height": "3684", "width": "2356", "jp2-path": "howtodoittowhich00hale_0344.jp2"}, "343": {"fulltext": "How to Regulate Expense 325\\nserve proportion in his surplus expenses to have\\na conscientious order with regard to the service\\nwhich his superfluous dollars discharge. Over\\nagainst every prominent allowance for a personal\\nluxury, the celestial record-book ought to show\\nsome entry in favor of the cause of goodness and\\nsuffering humanity; for every guinea that goes\\ninto a theatre, a museum, an athenaeum, or the\\ntreasury of a music-hall, there ought to be some\\ntwin guinea pledged for a truth, or flying on some\\nerrand of mercy in a city so crowded with misery\\nas this. Then we have a right to our amusements\\nand our grateful pleasures. Otherwise we have no\\nright to them, but are liable every moment to im-\\npeachment in the court of righteousness and charity\\nfor our treachery to heaven and our race.", "height": "3684", "width": "2316", "jp2-path": "howtodoittowhich00hale_0345.jp2"}, "344": {"fulltext": "326 How to Live\\nCHAPTER XI\\nHOW TO DRESS\\nI AM relieved from the most difficult necessities of\\nthis paper, because in the current volume of The\\nChautauquan Miss Ward has treated so fully the\\nmost important details of the subject, and has\\ngiven so many directions which will prove their own\\nvalue. I need not, even by way of illustration,\\nallude to such details again, and I gladly refer my\\nreaders to her treatment of them. Our discussion\\nwill be more general, and may be confined chiefly\\nto considering the comparative expense of dress,\\nand the amount of thought and care to be given to\\nit and such considerations will require some view\\nof the importance of fashion as a factor in society,\\nand indeed of dress as a test in the comparisons\\nof civilization.\\nI. I wish I could make the young people of the\\npresent day read Carlyle s Sartor Resartus, but\\nI have at last given up the effort. Everything\\nthat is good in Sartor Resartus has been bor-\\nrowed and borrowed, and used in other literature\\nso abundantly that when young people come to\\nthe book itself, which in its day was thought so\\nbright and fresh, they find its doctrine common-\\nplace and its wit strained or exaggerated. The", "height": "3704", "width": "2324", "jp2-path": "howtodoittowhich00hale_0346.jp2"}, "345": {"fulltext": "How to Dress 327\\nwords Sartor Resartus, mean a Tailor Patched.\\nThe original idea of Carlyle seems to have been\\nto write an amusing satire upon the shams of mod-\\nern life, by showing that the various forms of social\\nlife are but as so many garments, of which the\\nfashion can be changed at will. He would have\\nbeen glad to work out in this way, directly or in-\\ndirectly, the suggestion that what can be changed\\nso easily cannot be essential or fundamental, that\\nthe foundation of life is deeper than its costume,\\nand that men are much better employed in study-\\ning the foundations than they are in regulating the\\noutside. But Carlyle had not far advanced in the\\npapers, which were published serially, before he had\\nengaged himself so seriously in the grave discus-\\nsions which were to decide what the fundamentals\\nare and how they are to be found, that he became\\ncareless about the amusing details of dress and its\\naccidents, which he had meant to make the frame-\\nwork of the book all through. When he returns to\\nthem, the reader is puzzled and annoyed, and\\nwishes it was not there, that he might follow, with-\\nout interruption, the memoir of Teufelsdrockh,\\naround which the philosophy of the book really\\nforms itself. He finally forgets that he and the\\nauthor started with the clothes-philosophy.\\nNone the less do I refer to it here, because we\\nneed to begin by remembering, as Mr. Carlyle\\nbids, that it is in one mood that we determine on the\\nrealities of life, and in quite another that we adjust\\nthe details of its forms or of its costume. That is", "height": "3672", "width": "2324", "jp2-path": "howtodoittowhich00hale_0347.jp2"}, "346": {"fulltext": "328 How to Live\\nno accident by which, when we transfer the words\\nwhich deal with the manufacture of clothing, to\\nuse them for analogies with other arts, we always\\nimply blame. A tailor, a shoemaker, a milliner,\\nare people who are subduing the world as loyally\\nas any other workmen. A tailor s work, in itself\\nconsidered, is as noble, as he conquers matter, as\\nis that by which a farmer conquers matter. The\\nwork is as brave and true in the one case as in\\nanother. But so great is the danger of the misap-\\nplication of such work, in the manufacture of this\\nor that folly of costume, that to say of a bit of\\nwriting that it is a piece of millinery is dis-\\npraise. Such a writer as Shakespeare will allude to\\ntailors and cobblers as if they are necessarily\\nunable to enter on serious discussion. All this\\nmeans, Mr. Carlyle would say, that man will not\\nregard the forms of things as of so much value as\\nthe things themselves, and his clothes-philos-\\nophy is an attempt to make men remember and\\nacknowledge this.\\nThe discussion of dress should come into serious\\npapers on the conduct of life, because we must\\ndetermine for ourselves how far, in the conduct of\\nlife, we will be swayed in the non-essential by the\\ndecisions of other people, and how far we will\\nundertake to regulate these decisions, or, at the least,\\nto take a part in them. These papers do not treat\\nthe question how to hoe potatoes or how to\\nfire an engine. Yet there is a good way and there\\nis a bad way to fire an engine, and to hoe potatoes.", "height": "3704", "width": "2312", "jp2-path": "howtodoittowhich00hale_0348.jp2"}, "347": {"fulltext": "How to Dress 329\\nThe good way or the bad way, however, may be\\nlearned best by an individual with the coal-shovel\\nor the hoe in his hand, and hardly depends on any\\nprinciple of his own life, which he should have\\nfound by study, observation, determination, and\\nprayer. In regulating dress, on the other hand,\\nwe are acting, first, for other people as well as our-\\nselves. My friends see my clothes much more\\nthan I do, and my neatness or elegance affects\\nthem, at the first blush, much more than either\\ndoes me. More than this, the general decision of\\nthe world on the matter of costume has a great\\ndeal to do with the economies of my costume.\\nThe lady who should set out to-day to clothe her-\\nself in samite wonderful, because ladies were\\nclothed in it in the days of King Arthur, would\\nhave a long career of shopping before her.\\nNo, Miss, we have no samite in stock plenty of\\ngingham and calico, Miss, but no samite. Prob-\\nably she must dress in what the shops will furnish.\\nIt is worth while, at all events, for her to know\\nwhere her individual determination to wear samite\\nmust stop, and how far the quest for it may carry\\nher.\\nIf it be safe to digest from the Sartor Resartus\\ntwenty lines of truth, for readers who will not read\\nthe book because it was written fifty years ago,\\nthe following lines may be taken as an experiment\\nin that way Man cannot go naked decency for-\\nbids, and in the parts of the world best adapted\\nfor living, the climate forbids. Man must be", "height": "3684", "width": "2316", "jp2-path": "howtodoittowhich00hale_0349.jp2"}, "348": {"fulltext": "330 How to Live\\nclothed. The daily work of a great number of\\nmen and women will be enlisted in the making of\\nclothes for all. In savage life, each person makes\\nhis own clothes. In civilized life, work is sub-\\ndivided, fewer persons are engaged, and the clothing\\nbecomes more uniform. So the man is warmed,\\nand can go about his daily affairs easily, and pre-\\nsents an agreeable aspect to those who look on,\\nwithout stopping himself to make the materials of\\nhis clothes, without cutting them out, and without\\nsewing them together. Practically the clothing is\\nalmost all which the observer sees of the man.\\nHis face and hands are but a small part of his\\nperson. But let no man be deceived by this into\\nthinking that the clothes are the man. And, of\\nthe larger man, of the human family, which is one\\nbody, of which we are the members, let no man be\\ndeceived into thinking that its clothes are the body.\\nThe body has its own life, and we must not regard\\nthe fashion of its dress as more important than\\nthe realities of the life.\\nWhether for society or for the man himself,\\nthis lesson of the clothes-philosophy is worth\\nremembering.\\nI determine, then, that my dress shall be a sec-\\nondary consideration, though an important one.\\nI will not be a slave to it, more than I am to appe-\\ntite. But I will not offend my neighbors by what\\nis a trifle in the comparison with fundamental\\nrealities. I may have to add the determination\\nthat, so far as my share goes, I will add to the", "height": "3684", "width": "2544", "jp2-path": "howtodoittowhich00hale_0350.jp2"}, "349": {"fulltext": "How to Dress 331\\nharmony and elegance of the rooms I am in, as I\\nwould have a good picture on the wall, in place of\\na bad one, if it were in my power. To carry out\\nthat illustration, I should be a fool if, when I\\nstopped at an inn for an hour, I spent my time in\\nimproving the pictures on the wall of the reception\\nroom. It may be that the time I spend on my\\nadornment for an hour is as badly wasted. I must\\nhave some principles which will determine what is\\nlegitimate, and what is waste.\\nII. Now, here, what has been said on the regu-\\nlation of expense is to be considered in the deter-\\nmination of the proportion of expense which shall\\nbe given to dress. We have tried to show how far\\nthe true man and woman, in regulating the use of\\nhis income, may or ought to economize in the pur-\\nchase of his food. In that determination the\\nelements are more simple than they are in his\\nchoice of his dress. His choice of food affects\\nhimself and no one else. Strictly speaking, if he\\neat enough good food to keep him in health,\\nno one else need interfere with his selection. But\\nI must dress so that I shall not offend certain re-\\nquisitions of the society in which I live. I must\\nnot go to an evening party in a dress which shall\\nbe offensive to my host or to the greater part of\\nthe guests whom I meet there. As we go on we\\nshall see that this condition acts in such ways that\\nit cannot be avoided.\\nIt is to be observed, also, that the expenditure for\\ndress of the people who live in our modern world", "height": "3684", "width": "2312", "jp2-path": "howtodoittowhich00hale_0351.jp2"}, "350": {"fulltext": "332 How to Live\\nis a much smaller part of their expenditure than is\\nthat for subsistence. The cost of a man s subsist-\\nence ranges, it seems, in America from forty-one\\nper cent of his expenditure, which is the average\\ncost in Illinois, to sixty-three per cent, which is the\\nhighest of the averages reported in different years\\nin Massachusetts. In the matter of subsistence,\\nthen, a half or two thirds of one s expenditure is\\ndetermined. But, on the average, the clothing of\\na man or woman only takes sixteen per cent of his\\nexpenditure or hers, in the favorable conditions of\\nMassachusetts, where clothing and the materials\\nfor it are cheap, being produced in large factories\\nestablished for the purpose. Even in Illinois,\\nwhere the conditions for the cheapest clothing are\\nnot so favorable, the average cost of clothing is\\nonly twenty-one per cent of the expenditure. It\\nseems desirable to call attention to these limita-\\ntions, because in practice, where people find re-\\ntrenchment in expense necessary, they are always\\ntempted to reduce the cost of their clothing, with\\na kind of superstitious feeling that they are already\\nliving on the minimum ration of food which is pos-\\nsible. It will prove, in many instances, that the\\nreform of expenditure should be effected at just\\nthe other end. Many a girl makes herself miser-\\nable by giving up her new ribbons or a new dress,\\nwho could save her money to much more advan-\\ntage by giving up her candies, her chocolates, her\\nmaple sugar, and other such dainties.\\nIndeed, if I am to give a practical rule, which", "height": "3684", "width": "2568", "jp2-path": "howtodoittowhich00hale_0352.jp2"}, "351": {"fulltext": "How to Dress 333\\nwill save a deal of trouble, and will generally,\\nthough not always, work well, I should say that,\\ngenerally, a person had better accept the ratio\\nwhich the experience of his neighbors has assigned\\nfor this department of expense, and not try, single-\\nhanded, to alter it. If you live in Massachusetts,\\nset aside sixteen per cent of expenditure for the\\ndress of your family; if in Illinois, twenty per\\ncent. Accept this as what has come about in the\\norder of manufacture and trade, and do not waste\\nweeks of time and care and discomfort in the effort\\nto save five dollars by fighting against this law.\\nOn the other hand, do not go beyond it. Be sure\\nthat by your care of your clothing, by your neat-\\nness and simplicity, you make the dress you wear\\nanswer its purpose, and keep within the rule.\\nThe best adviser whom I have consulted on the\\neconomics of dress, after referring me to admirable\\narticles which will be found in the journals of mil-\\nliners and clothiers, and also to some clever little\\nhand-books easily obtained at the book-shops, says\\nthat, in the matter of economy in dress, people are\\napt to neglect one important consideration. They\\nshould make their plans for three or four years, and\\nnot for one. A man s overcoat, the garment which\\na woman wears for the same purpose, furs, arctics,\\nunderclothing, are bought, not for twelve months,\\nbut for a longer period. And my adviser says (in\\n1886) Your pupils will come to grief if they buy\\nclothing simply for this year, as if there were never\\nto be any 1887. That year will certainly come,", "height": "3668", "width": "2324", "jp2-path": "howtodoittowhich00hale_0353.jp2"}, "352": {"fulltext": "334\\nHow to Live\\nand the plan for clothing must be made broad\\nenough to cover it. We cannot wear our old\\nclothes always, as Mr. Thoreau bids us, but, on the\\nother hand, much of our clothing must be bought\\nwith reference to long usefulness. Impress upon\\nthem all the necessity of constant care of their\\nclothing. The question whether a coat lasts two\\nhundred days or one hundred and fifty is deter-\\nmined simply by the care with which it is kept.\\nIII. Shall I contend against the fashion, or sub-\\nmit to it?\\nIf the fashion tampers with the health, you must\\nstand against it. But this is not apt to happen.\\nIt does not happen nearly so often as the careless\\nwriters say. Fashion in most instances follows\\nsome general law, and is justified by considera-\\ntions which do not at first present themselves.\\nLet us not treat fashion too gravely, nor let us\\nmagnify its inevitable importance by railing at it.\\nIn its essence it is not a disease, to be eradicated\\nit is rather a passion of the human soul, liable like\\nall passions to constant abuse, which must be\\nregulated, and exercised in due balance with the\\nother forces which go to make our life. These\\nare the words of Mr. William Weeden, who has\\nhad the opportunity, which only a great manu-\\nfacturer of textiles has, to know the dispositions of\\nfashion year by year. He says, again\\nThe devotees of fashion are voluntary pioneers\\nthe few who explore the new possibilities of\\ndress and freely give to the slow and sober many", "height": "3708", "width": "2544", "jp2-path": "howtodoittowhich00hale_0354.jp2"}, "353": {"fulltext": "How to Dress 335\\nthe benefit of their dearly bought experience. For\\nexample, remember the impression we all received\\nfrom the long ulster overcoat when it first ap-\\npeared on the fops a few years since. It seemed\\nto be a preposterous caricature of a garment. But\\nwe soon found our conservative notion was a mis-\\ntake ingrained by the custom of short coats. Now\\nthese garments are common as any, adapted in\\nprice to the means of car drivers and laborers, as\\nwell as of the dandies who introduced them and\\nthey afford a comfort needed in the fickle fierce-\\nness of our climate.\\nHere is a fair illustration of the value of fashion\\nin the line of preserving health. The same may be\\nsaid, on the whole, of the compulsion of fashion in\\nmaking women wear thick shoes and boots. It\\nmust be confessed that at the same time fashion\\nruins their gait and indeed abridges their exercise\\nby lifting the heel absurdly. But, as has been\\nsaid, the questions of detail are not to be discussed\\nhere. So far as women s dress is concerned, the\\nquestions regarding health in the dress of women\\nare so well discussed by Miss Woolson and others,\\nin what is the standard treatise on dress reform,\\nthat I will not attempt them in detail. People\\nwho want to study the subject must obtain Lady\\nHaberton s tracts and papers also.\\nIV. Mr. Emerson s verdict on American dress\\nis interesting, as coming from an unprejudiced\\nobserver, quite willing to tell the whole truth and\\nwhoever is tempted to make repression the only", "height": "3684", "width": "2308", "jp2-path": "howtodoittowhich00hale_0355.jp2"}, "354": {"fulltext": "336 How to Live\\nrule in the management of costume should note\\nwhat he says of the effect of dress in levelling\\nup the person who has been used to mean ap-\\nparel. Mr. Emerson says\\nOne word or two in regard to dress, in which\\nour civilization instantly shows itself. No nation\\nis dressed with more good sense than ours, and\\neverybody sees certain moral benefit in it. When\\nthe young European emigrant, after a summer s\\nlabor, puts on for the first time a new coat, he\\nputs on much more. His good and becoming\\nclothes put him on thinking that he must behave\\nlike people who are so dressed, and silently and\\nsteadily his behavior mends. But quite another\\nclass of our own youth I should remind, of dress\\nin general, that some people need it and others\\nneed it not. Thus a king or a general does not\\nneed a fine coat, and a commanding person may\\nsave himself all solicitude on that point. There\\nare always slovens in State street or Wall Street,\\nwho are not less considered. If a man have\\nmanners and talent, he may dress roughly and\\ncarelessly. It is only when mind and character\\nslumber that the dress can be seen. If the intel-\\nlect were always awake, and every noble sentiment,\\nthe man might go in huckaback or mats, and his\\ndress would be admired and imitated. Remember\\nGeorge Herbert s maxim, This coat with my dis-\\ncretion will be brave. If, however, a man has\\nnot firm nerves, and has keen sensibility, it is\\nperhaps a wise economy to go to a good shop", "height": "3684", "width": "2540", "jp2-path": "howtodoittowhich00hale_0356.jp2"}, "355": {"fulltext": "How to Dress 337\\nand dress himself irreproachably. He can then\\ndismiss all care from his mind, and may easily find\\nthat performance an addition of confidence, a for-\\ntification that turns the scale in social encounters,\\nand allows him to go gayly into conversation\\nwhere else he had been dry and embarrassed. I\\nam not ignorant. I have heard with admiring\\nsubmission the experience of the lady who de-\\nclared that the sense of being perfectly well\\ndressed gives a feeling of inward tranquillity which\\nreligion is powerless to bestow.\\nThis is to be remembered as a corrective when-\\never some preposterous fashion, like that which\\nslaughters fourteen million song-birds in a year\\nfor women s hats, makes the prophets speak of the\\nlaw of dress as wicked in itself. To quote Mr.\\nWeeden again The stimulus given in all classes\\nby the fashion is the one social stimulus most\\nprofound in its source and most far reaching in its\\neffects. Better culture makes the home the centre\\nof social ambition and surrounds it with the fruits\\nof personal sacrifice, including the offerings of\\ndress and personal adornment. But in the early\\nstages of individual growth there is no principle\\nof social emulation so potent in the average man\\nand woman as the desire to look like folks.\\nV. All that we have said thus far may be con-\\nsidered equally by men and women. In the phi-\\nlippics of the press and pulpit on the follies of\\nfashion, women generally receive the brunt of the\\nattack in our day. In such absurdities as this of\\n22", "height": "3680", "width": "2324", "jp2-path": "howtodoittowhich00hale_0357.jp2"}, "356": {"fulltext": "338 How to Live\\nthe song-birds, they certainly deserve it. But it\\nis probable that taking the world in general, the\\npassion for good dress is quite as strong with men\\nas with women. It certainly shows itself more\\namong men than among women in savage tribes,\\nwhere by virtue of their superior force, men are\\nmore apt to have their own way than they are in\\ncountries which have attained some share of Chris-\\ntian civilization. Speaking of civilized fashions,\\nMr. Weeden says There is never absent from\\nour present apparel a slight sex relationship, and\\nthis expresses itself very curiously. A new color\\nin male garments is now almost always introduced\\nby imitating a feminine fashion. But I have never\\nknown the ladies to take a color from our side.\\nOn the other hand, forms of garments seem to be\\nmore essentially masculine and to be often copied\\nby feminine taste. The billycock hat, peajacket\\nor roundabout, long ulster coat, and buttoned\\ngaiter-boot, the stiff linen collar with cravat, the\\nriding hat, and other ladies fashions which will\\nsuggest themselves, are adopted from the male cos-\\ntume. I remember no instance in our time where\\nmen have borrowed a form from their sisters.\\nPerhaps the whole matter may be abridged in a\\nsingle remark of his. He says that the draperies\\nof Phidias have clothed the human form forever,\\nand admit of no change or improvement. But if\\nthese be the epics of history and culture, the\\nwoman of the time, the perfectly dressed lady, is\\nthe lyric of her own period and breathes forth the", "height": "3668", "width": "2544", "jp2-path": "howtodoittowhich00hale_0358.jp2"}, "357": {"fulltext": "How to Dress 339\\nbest expression which that time is capable of.\\nColor softens form, and we can have social color\\nonly from instantaneous and changing life. That\\nindescribable something, that grace more beauti-\\nful than beauty, will utter itself only in the well-\\nbred lady, and she will be well dressed because\\nshe is well-bred.\\nVI. There is one detail which cannot be passed\\nby in any consideration of the general subject of\\ndress, which did not come into the range of topics\\nwhich Miss Ward discussed in her article. She\\nhad no occasion to refer to the questions regarding\\nmourning and its place in the customs of Chris-\\ntian civilization.\\nIt can hardly be denied that a person in great\\ngrief for the recent death of a friend will wish to\\napprise other persons whom he meets that he\\nhas suffered such a bereavement, by some sign\\nreadily noticed at the first meeting. There are a\\nhundred good reasons why such a signal should be\\ngiven, and those who give it and those who profit\\nby it have an equal interest in preserving customs\\nwhich give such a signal. Such signals are given\\nin dresses which bear the signs called mourning.\\nWhen this has been said, however, probably all\\nhas been said on which this custom of mourn-\\ning can rest, if it is to be tested by its utility.\\nProbably, also, it cannot be urged that the origin\\nof the custom is to be found in the simple wish to\\ngive such visible sign of sorrow. The origin of\\nthe custom is to be found in the self-humiliation", "height": "3684", "width": "2308", "jp2-path": "howtodoittowhich00hale_0359.jp2"}, "358": {"fulltext": "34\u00c2\u00b0 How to Live\\nwhich wore sack-cloth arid scattered ashes on the\\nhead, when one was conscious of sin and wished\\nto acknowledge the wrath of a supreme God,\\nbefore whom he would not even appear to con-\\ntend. In such a mortification and confession of\\nfailure came in the custom of which the only relic\\nnow is to be found in the mourning habiliments\\nworn on occasions of sorrow.\\nIt must, however, be thoughtfully remembered\\nby people who are attempting to guide social life\\nunder Christian agencies and principles, that with\\nthe Life and Light of the Gospel, no such view of\\ndeath remains as is intimated in these customs of\\na savage religion. We do not now regard the\\ndeath of a friend as a punishment imposed by God\\non any folly or frailty of ours. Often we regard\\nit as promotion to a higher field of service;\\nalways we believe it is ordered in a Providence\\nwhich understands life much better than we do.\\nWe submit to that Providence, and do not measure\\nour wishes against its conclusions. We do not\\nwish, therefore, to wear sack-cloth in token of our\\nwickedness or failure, or as a confession that we\\nhave struck our colors in a contest where we have\\nbeen in the wrong.\\nReserving, then, the right to ourselves to indicate\\nby quietness of costume, or by some badge easily\\nunderstood, that we have suffered loss by the death\\nof a friend, perhaps that we do not want to be asked\\nto go into scenes of special gayety or excitement,\\nwe must, in consistency, carry this custom of", "height": "3684", "width": "2580", "jp2-path": "howtodoittowhich00hale_0360.jp2"}, "359": {"fulltext": "How to Dress 341\\nmourning but very little further from mere\\ndeference to the habit of the community. If that\\nhabit comes, as it certainly does in the case of\\nmourning, from a lower notion of religion than\\nours, it is our business to modify it and improve it.\\nThis we do best, not by writing essays about it,\\nbut by abstaining, when occasion comes, from any\\nchange of costume, excepting such as shall give\\nto friends the immediate intimation, to which they\\nare entitled, that we have sustained a bereavement.\\nAny thoughtful person who leads the social\\ncustoms or opinions of the town in which he lives\\nwill find ample reason for considering this duty\\nvery carefully. The expense which is thrown on\\nthe poor by the custom of mourning, at the\\nvery moment when the expense of sickness and\\ndeath is hardest to bear, is a very serious matter\\nin the economics of those to whom economy is a\\ndifficult business. The lead given by five of\\nthe ladies most highly considered in the town is the\\nlead which will be followed by five thousand of the\\npeople who have least money to spend on black\\ncrape and other luxuries of woe. Even if one s\\npersonal wish, at the time of bereavement, would\\nbe to drift with the current, to let one s friends\\ndo what they choose about dress, if only they will\\nlet me alone, still there is a duty to the public of\\nthe place in which you live. That duty is to re-\\nstrict to the very smallest conditions the tokens of\\nmourning which you place on your costumes as\\nan indication that you have lost a friend by death.", "height": "3684", "width": "2304", "jp2-path": "howtodoittowhich00hale_0361.jp2"}, "360": {"fulltext": "342\\nHow to Live\\nCHAPTER XII\\nHOW TO DEAL WITH ONE S CHILDREN\\nIN Miss Edgeworth s sequel to Frank, there is\\na conversation between Frank s father, who had no\\nother name, and the Engineer, who had no name,\\non the education of children. The conversation\\ndid not belong in the story, but Miss Edgeworth\\nforced it in because it contains the essence of her\\ntheory and her father s, and she wanted to force it\\nupon people who would not read their longer trea-\\ntise on that subject. That treatise itself, now gene-\\nrally forgotten, is commended to conscientious and\\naffectionate parents.\\nIn this talk between Frank s father and the En-\\ngineer, Frank s father says that he has himself\\ntaught Frank to ride on horseback, because he\\nwanted the boy in after life always to associate the\\npleasure he took in riding with the memory of his\\nfather. He confesses that he is jealous of any one\\nelse who should come between him and his son in\\nthat business.\\nFrank s father has a right to this gratitude of\\nhis son and the pleasure connected with it, because\\nhe is his father. And a very important principle\\nof education is involved in the declaration.\\nMake your children your companions, as far as", "height": "3708", "width": "2556", "jp2-path": "howtodoittowhich00hale_0362.jp2"}, "361": {"fulltext": "How to Deal with one s Children 343\\nyou possibly can. This is the practical statement\\nwhich is involved in the principle.\\nThere is a certain danger, not much but enough\\nto be considered, that the Juggernaut tyranny of a\\ngreat public-school system may do something to\\ncrush out that natural tenderness which ought to\\nbind children and parents, parents and children, in\\none. Thus, of necessity, the school hours must\\nbe fixed, and they are unchangeable. All home\\nhours have to conform to them. In bad schools\\nthere will be evening lessons sent home. Of\\ncourse these must be learned, and so much time is\\nthus taken from home intimacies, duties, and plea-\\nsures. Because this is all so, it is all the more\\nnecessary in America that fathers and mothers\\nshall watchfully keep close to their children, and\\nkeep the children close to them, by any device in\\namusement, in study, in daily work. There is no\\nfear but the children will gladly hold on upon their\\nshare in this companionship.\\nSuppose a growing family, of half a dozen chil-\\ndren of all ages, from fourteen down. Suppose\\nsuch a family in a city of the comfortable size, not\\ntoo large or too small, such a city as the Spring-\\nfields, or Akron, or Syracuse. Evening comes.\\nSupper is over and there are two hours before the\\nbed-time of the older children. What are these\\nboys and girls to do, and what is their mother to\\ndo?\\nIt is perfectly in her power to go Monday eve-\\nning to a progressive euchre party, on Tuesday", "height": "3680", "width": "2312", "jp2-path": "howtodoittowhich00hale_0363.jp2"}, "362": {"fulltext": "344\\nHow to Live\\nevening to a mothers meeting, on Wednesday even-\\ning to Mrs. Jones party, on Thursday evening to\\nthe regular prayer-meeting, on Friday evening to\\nthe theatre, and on Saturday evening she may, with\\nher husband, return the Fillebrowns call.\\nOn his part, her husband may go out to the\\nstore every evening but Saturday, with such in-\\nterruptions as are made necessary by the lodges,\\nthe committee, the prayer-meeting, the caucus,\\nand the visits of his customers from the country.\\nIf, with or without consideration, father and\\nmother do take these courses, whoever leaves the\\nchildren last will say, Now be good children, be\\ncareful with the lamp, be sure you do not sit up\\ntoo late, and, Jane, I wish you would give the baby\\nher drops when you go to bed.\\nThe children will then follow the example of\\ntheir parents as well as they can. Tom and Dick\\nwill roam the streets with the other boys who have\\nlike liberty, and make such acquaintanceship as\\nSatan or any other power may suggest, in the\\nstables, saloons, and mock-auction rooms. Jane\\nand Olivia will do likewise, as far as they dare and\\ncan, they will perhaps go across and sit on the\\ndoor-steps with Fanny and Matilda, till the time of\\ntheir parents return approaches.\\nAfter ten years the general verdict of the neigh-\\nbors will be surprise that, considering Mr. and Mrs.\\nJones were such truly excellent people, their chil-\\ndren should have turned out so wretchedly.\\nOn the other hand, it is quite possible for Mrs.", "height": "3684", "width": "2548", "jp2-path": "howtodoittowhich00hale_0364.jp2"}, "363": {"fulltext": "How to Deal with one s Children 345\\nJones to look this matter of companionship with\\nher children fairly in the face, once for all. She\\nmay say, These children are bone of my bone and\\nblood of my blood. Their life is my life. They\\nwill, probably, be more like me in tastes, in dis-\\npositions, and in faculties, than any other people\\nin the world. I choose them for my life-compan-\\nions. For better, for worse, for richer, for poorer,\\nin joy or in sorrow, they and I will rough along\\ntogether.\\nThis resolution will, at first, cost Mrs. Jones some\\nserious self-denials. If she is living in the town\\nwhere she grew up, it will separate her widely\\nfrom the other girls. That separation, however,\\nreally came the day she was married, and she\\npromised then, with a good deal of solemnity, that\\nshe would meet it and all that it involved.\\nBecause she makes this resolution, to take the\\ncase named in our concrete instance, she does not\\ngo to the progressive euchre party Monday even-\\ning. She stays at home, and the children are\\nwith her. They are with her, of course. They al-\\nways have spent their evenings with her. They hate\\nto go anywhere else, or to be anywhere else. In\\na household to which my memory runs back, as I\\nwrite, she places a central lamp on a large table,\\nas soon as supper is done the children, perfectly\\nby system, draw up their chairs to the table, and\\nshe provides for them her stores of entertainment\\ndominoes, checkers, chess men, backgammon-\\nboards, games of this and that, such as have accu-", "height": "3684", "width": "2344", "jp2-path": "howtodoittowhich00hale_0365.jp2"}, "364": {"fulltext": "346 How to Live\\nmulated for years. Each child has a pencil ready\\ncut, and a sheet of paper to draw upon, as cer-\\ntainly as he would have had bread or milk at sup-\\nper. In these days it is easy to add a box of\\nwater-colors or of colored crayons. For the little\\nchildren she has all the simpler arrangements of\\nthe kindergarten the clay for modelling, the cut\\npaper for weaving. It is no burden to her, but a\\npleasure, to oversee the evening s entertainment,\\nvaried a hundred fold, which takes care of itself\\nwhere such provision is made for it; she becomes\\nthe right hand of each boy and girl, more than\\nguide, more than philosopher, more than friend.\\nShe has her reward. For those children grow into\\na passionate love for her. They know how young\\nshe is, and how perfect is her sympathy with them.\\nAnd every word she has to speak to them of warn-\\ning, of advice, of request or command is sure to tell.\\nShe has made herself their companion, and has\\nmade them hers.\\nAs we live it is not always so easy for a father\\nto do exactly the same thing in the same way.\\nBut let him remember, as this mother did, that\\nthe children are bone of his bone, blood of his\\nblood, that his life is theirs. Let him be on the\\nlookout for chances to have them with him, and to\\ninterest them in his affairs.\\nJames Mill, the author of the History of In-\\ndia and first editor of the Westminster Review,\\nwas a man of letters. Literature, or the writing of\\nbooks, was his business.", "height": "3684", "width": "2596", "jp2-path": "howtodoittowhich00hale_0366.jp2"}, "365": {"fulltext": "How to Deal with one s Children 347\\nIf there is any business which is supposed to\\nseparate a father from his children, it is this. How\\noften it is said to a boy, Don t disturb your\\nfather, because he is writing.\\nBut Mill never said so. He sat at one end of\\nthe study table, his boy sat at the other. The boy\\nstudied his Latin, and if he did not know how to\\nread a sentence, he asked his father, and his father\\ntold him. On the other hand, if the father had a\\nlist of generals or of ships to copy, I do not doubt\\nhe pushed it across the table, and told the boy to\\ncopy it. That is the way in which John Stuart\\nMill was trained and I have not observed in all\\nthe machinery of our generation, high schools, in-\\ntermediate schools, preparatory, second primary,\\nor third secondary schools, any way which has im-\\nproved on that specimen of training for literature\\nand literary work.\\nThe great advantage of farm work, as a school\\nfor the training of men, is that it admits so many\\nchances for the father and his sons to be together.\\nIt is we who do it; the boy rides the horse\\nwhile the father holds the plow, or the little boy\\ndrops the potatoes while a bigger boy and the\\nfather cover them and make the hills.\\nThe Chautauqua system shows no finer result\\nthan when a father comes with his daughter and\\nhis son for the diplomas which they have won\\ntogether, by reading in the same course for four\\nyears.\\nWhere there s a will there s a way. And the", "height": "3684", "width": "2304", "jp2-path": "howtodoittowhich00hale_0367.jp2"}, "366": {"fulltext": "348 How to Live\\nfather who will remember that he has a better\\nright to his son, and a nearer, than any school-\\nboard or school-master, will be on the lookout for\\ngood occasions for companionship.\\nGeorge, I am going out with Mr. Tapeandrod\\nto measure the lines where they are going to make\\nthe new reservoir. You can come with us.\\nIf the boy belongs to a high-pressure regulation\\nschool of the seventh power, he will say, Father,\\nI am very sorry, but we have to present to-morrow\\na map of Italy drawn from memory and colored,\\nwith all the names we can remember written in.\\nIt is precisely at this point that the intelligent\\nfather knows how to have his own way, without\\nappearing to interfere with the discipline of the\\nschool. He does not give way, however. He takes\\nthe boy with him, and the boy enters into his life.\\nBecause the boy is his boy, the boy goes with him\\nabout his business. If it is necessary, they both\\nget out of bed an hour earlier than usual the next\\nmorning, and the father shows the boy how to\\nstretch the paper for the map, how to mix his\\ntints, how to measure his parallels and meridians.\\nThe principle again is Companionship, just as far\\nas companionship is possible. He enters into his\\nboy s pursuits, and his boy enters into his.\\nAll this does not mean that the business of edu-\\ncation or any business of the house is carried on\\nby what we call in New England a caucus. The\\nregulation of education and the regulation of all\\nthe affairs of the family are to be made by the", "height": "3704", "width": "2568", "jp2-path": "howtodoittowhich00hale_0368.jp2"}, "367": {"fulltext": "How to Deal with one s Children 349\\nfather and the mother. If they are sensible people,\\nthey will explain, particularly to the elder children,\\ntheir reasons for making this or that decision. But\\nthey do this that it may be the easier for the chil-\\ndren to adapt themselves to the decision, and they\\nmust not give the lower house any reason to think\\nthat it has a veto on the upper house or that if\\nthe two houses disagree, the arrangement pro-\\nposed will not go into effect. It is hardly neces-\\nsary to discuss here the reasons for this statement.\\nIt is enough to say that in action no executive\\noffice should ever be intrusted to a large board.\\nThe executive office must be in the hands of one\\nperson. And, in this very case, the husband would\\nnot consult with the wife nor the wife with the\\nhusband, unless in simple truth, and not in meta-\\nphor, the husband and wife were really one.\\nBut if they are to explain the reasons to the\\nchildren, there must be some reasons to explain.\\nThey must not be running for luck. They must,\\nin the essential things, as we have seen in other\\npapers of this series, have certain determinations.\\nIt does not follow, even, that these determinations\\nare the same for one child as for another, but we\\nmust know what we are about.\\nHere is Harry, for instance, who evidently has a\\nfacility for language, but is slow in mathematics\\nand quite indifferent to outward nature. Most\\nschool-masters will want to let that boy run where\\nhe runs easily, and to ease-off as far as they\\ncan on the natural history and on his mathematical", "height": "3684", "width": "2312", "jp2-path": "howtodoittowhich00hale_0369.jp2"}, "368": {"fulltext": "350 How to Live\\nstudies. But other teachers, especially those of\\nthe variety, too large, who like to make school dis-\\nagreeable, will want to press him on the lines where\\nhe works with difficulty, to develop his dormant\\nactivities on those sides, and in a word, to do what\\nthey can to restore the balance which nature has\\nleft unadjusted.\\nNow there is a great deal to be said on each side,\\nand you must make your decision for each sepa-\\nrate child whom God gives you. But none the less\\nmust you make it. When you have made it you\\nmust hold to it long enough to give to it a reason-\\nable trial. Go not from house to house. Spare\\nthe boy or girl, in after life, the miserable reflection\\nthat he or she was made the victim of every sys-\\ntem of education which happened to come up in\\nthe period of childhood and youth.\\nThere will be found scattered through Mrs. But-\\nler s reminiscences and other writings, many sug-\\ngestions as to education, which are worth note.\\nShe says somewhere, rather bitterly, that women\\nare in general, of nature, only too well disposed to\\nturn from topic to topic, from one occupation to an-\\nother, and in general to look superficially on that\\nwhich they study. She says that in the arrange-\\nment of women s schools this tendency has been\\nacknowledged and yielded to, so that a girl is en-\\ncouraged, or directed, to study a little French, a\\nlittle Italian, a little Latin, a little grammar, a little\\narithmetic, a little music, a little drawing, a little\\n1 Mrs. Frances Anne Kemble Butler.", "height": "3684", "width": "2588", "jp2-path": "howtodoittowhich00hale_0370.jp2"}, "369": {"fulltext": "How to Deal with one s Children 351\\npainting, in short, a little of almost everything\\nwhich can be named. On the other hand, she says,\\nthe average boy who receives the best education\\nis kept sternly at his Latin, Greek, and mathe-\\nmatics, and thus gains, at the very outset, the\\nhabit of concentration which in itself gives him\\nstrength for whatever he has to do in life. This\\nremark, which was made forty years ago, could\\nnot be so broadly made now as it was then. For\\nin the better schools for women there is much\\nmore concentration than there was in the old-\\nfashioned ladies seminary; and the more im-\\nportant schools for boys are, on the other hand,\\nyielding on this very point, and give the boys a\\nchoice in a much wider range than the three\\nstudies which she indicates. But the remark is\\nworth citing, because it probably indicates the\\nside on which danger lies.\\nWe should never forget that we send these chil-\\ndren to school, not so much to learn facts as to\\nlearn how to learn them. Of course there are\\nsome central facts which they must learn as that\\nthree times three is nine, and that a b spells ab.\\nBut the principal business of education is to start\\nboy and girl with aptitude, desire, and strength to\\nfollow, each in the right way, the line of life which\\nhe or she may have to follow. It is somewhat\\nrisky to give them eleven weeks of botany,\\neleven weeks of entomology, eleven weeks of\\ngeology, Spanish in six lessons, Italian in\\nsix lessons, French in six lessons, if we mean", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0371.jp2"}, "370": {"fulltext": "352 How to Live\\nthat they shall gain, in young life the persistent\\npower of enduring to the end to which only does\\nvictory come.\\nFathers and mothers must remember what Mr.\\nHamerton says vulgar parents are apt to forget.\\nIt is this that a child may be born to you of\\ntastes, faculties, and consequent predispositions\\nentirely unlike your own. So far as these matters\\ndepend on descent, it frequently happens that a\\nchild inherits qualities from a grandfather or great\\ngrandfather which do not appear in the generations\\nbetween. Now if this happens, your problem is\\nentirely different from what it is with a mother\\nwho has a daughter just like herself, or when a\\nfather has a son who shares all his tastes and\\nhabits, and falls directly into his concerns. One\\noften sees parents who are puzzled in the problem\\nthus presented to them, and quite at loss how to\\nmeet it. But as soon as you have found out that\\nthere is such a difference in make-up as has\\nbeen described, the problem is much easier. Put\\nyourself in his place is the rule which applies\\nhere, as it applies in every other point in Christian\\nethics. The whole matter is very well discussed in\\nMr. Hamerton s essay on Fathers and Sons,\\nan essay which closes with these words\\nThe best satisfaction for a father is to deserve\\nand receive loyal and unfailing respect from his son.\\nNo, this is not quite the best, not quite the\\nsupreme satisfaction of paternity. Shall I reveal\\nthe secret that lies in silence at the very bottom of", "height": "3704", "width": "2572", "jp2-path": "howtodoittowhich00hale_0372.jp2"}, "371": {"fulltext": "How to Deal with one s Children 353\\nthe hearts of all worthy and honorable fathers?\\nTheir profoundest happiness is to be able them-\\nselves to respect their sons.\\nAre we not, indeed, always wishing to enlarge\\nthe range of home-life and to lift its plane so that\\nthe prospect may be more extensive We are glad\\nto have a new picture on the walls, a new book on\\nthe shelves, and in any way to get more extensive\\noutlook upon this world and all other worlds. Now\\nwhat addition to the life of a home can be equal to\\nthis of a new person gaining in resources every\\nday, who has faculties of observation and, indeed,\\nmethods of life which were wholly unknown to us\\nbefore? Here is your daughter, who has brought\\ninto the house from the Virginia creeper two or\\nthree great beasts which you hate to look upon.\\nThey are dirty, you think them ugly, and to you\\nthey are in every sense detestable. She pets them\\nas you would pet canary birds. Now there is a\\nvery great temptation to you to say that she shall\\nnot have these filthy things in her room. You do\\nnot like them, therefore she shall not like them.\\nThat is the very simple logic. But really this is\\nsimply the logic of that father whose two ears\\nvibrate to two different key-notes who says, there-\\nfore, that all music is detestable, and his children\\nshall not learn to sing or play the violin or the\\npiano.\\nIf the children have an ear for music, if, as has\\nbeen said in another paper of this series, they are\\nfond of it so as to be willing and strong to conquer\\n23", "height": "3656", "width": "2348", "jp2-path": "howtodoittowhich00hale_0373.jp2"}, "372": {"fulltext": "354 How to Live\\nthe difficulties and do the work required, you must\\nencourage them to do so, whether your ear is\\naccurate or no. And in exactly the same way and\\nfor exactly the same reason you must tolerate\\nEllen s tastes, with her caterpillars, her butterflies,\\nher eggs, her cocoons, and all the rest of it. You\\nmust loyally put yourself in her place, as far as\\nyou can, help her as far as you can, and encourage\\nher. Let her have all the joy of sympathy and\\nnever make her think she is a rebel. You can\\nhelp her in a thousand ways. And on her part,\\nshe must learn to persevere to the end, to hold on\\nto that which she begins upon, to do neatly,\\nthoroughly, and steadily what she does at all.\\nShe is to feel also, that these are no matters of\\nhap-hazard, to be begun to-day, and forgotten to-\\nmorrow. Remind yourself, also, every day, that\\nthe boy has an individual existence of his own.\\nDo not group him with the children or the\\nboys, but grant to him, as a separate being, what\\nthat being needs. This remark includes a difficult\\nduty. It is that father and mother recollect how they\\nfelt themselves at ten years or at twelve years,\\nand overcome the very natural habit of making the\\nchildren younger or less capable than they really\\nare.\\nThere is a capital little treatise by Mr. Jacob\\nAbbott, Gentle Measures in the Management of\\nthe Young, which contains a great deal of practi-\\ncal suggestion, which inexperienced parents will\\ndo well to consider, digest, and remember. Much", "height": "3680", "width": "2324", "jp2-path": "howtodoittowhich00hale_0374.jp2"}, "373": {"fulltext": "How to Deal with one s Children 355\\nof the same philosophy, all based on a simple and\\nintelligent religion, will be found in the Franconia\\nbooks and the Rollo books. It is the fashion to\\nlaugh at these books now, but it will be long be-\\nfore Young America has better reading. It is in\\none of the Franconia books that the rule is laid\\ndown for family education, which really applies in\\nall legislation and in all life If you grant, grant\\ncheerfully, if you refuse, refuse finally. This\\nmeans that your children are to understand that you\\nhave not given your directions thoughtlessly, and\\nthat importunity, or what they would call teasing,\\nis not going to change the decision. As you watch\\nthe children on a hotel piazza in summer, in their\\nintercourse with their mothers, you can tell in a\\nminute whether the mothers live by this rule or do\\nnot. One set of children will expect to carry their\\npoints by making fuss enough about them, while\\nthe other set will accept the inevitable at once, and\\nmake their arrangements accordingly. This latter\\nset, it may be said in passing, are not only the bet-\\nter children of the two, but they are in fact, the\\nhappier; they get a great deal more out of life.\\nIt is to be observed, however, that the two parts\\nof Mr. Abbott s rule belong together. If you\\nmean to refuse finally in this case, you ought to\\ngrant liberally in that. And this is from no\\nwretched plan of barter. It is not that you say, I\\nbought the right to forbid your swimming to-day\\nby letting you go fishing yesterday. That is all\\nvery wretched and mean. But you do want to feel", "height": "3672", "width": "2324", "jp2-path": "howtodoittowhich00hale_0375.jp2"}, "374": {"fulltext": "356 How to Live\\nyourself, and you want your children to feel, that on\\nthe whole you have great confidence in them. To\\nspeak very seriously, you know they are children\\nof God and that you can trust them very largely.\\nIf they feel that because you have granted lib-\\nerally they will also feel, when the refusal comes,\\nthat you have reason for the refusal, and that they\\nmust assent to it. It is very important that they\\nshould understand that it is not a matter of whim.\\nIn all this serious discussion of principles it must\\nbe remembered that every hour is going to bring\\nup what seem to be abnormal or exceptional cases.\\nThe tide does not rise on the beach without con-\\nstant backward flow of separate waves and storms\\nof spray drops blown right and left in every con-\\nceivable direction. Mr. Emerson s great law,\\ntherefore, should never be forgotten. It is the\\nsame law which many a nice old grandmother has\\nlaid down for many a care-worn young mother\\nterrified by the infinite requisitions of her first\\nbaby. Dear child, the old lady says, and says\\nvery wisely, you must get along as well as you\\ncan. Mr. Emerson uses almost the same words\\nin one of his rather celebrated aphorisms. The\\nauthority for the statement is easily found and re-\\nmembered. For if you really trust the Holy Spirit,\\nHe will teach you in that same hour what you\\nshall say and what you shall speak.\\nThe present help of a good God has everything\\nto do with the education of children, if we loyally\\ntrust to it.", "height": "3684", "width": "2300", "jp2-path": "howtodoittowhich00hale_0376.jp2"}, "375": {"fulltext": "How to Deal with one s Children 357\\nDr. Francis Wayland had in his study, on the\\nmorning of a college examination day, an anxious\\nmother who had brought her son from home to be\\nentered at Brown University. She was weeping\\nand wailing about the probable dangers to which\\nshe must leave him in his college life, when Dr.\\nWayland, who was the president of the college,\\ntook his turn in the conversation.\\nMadam, said he, do you suppose God Al-\\nmighty has forgotten your boy\\nShe said with some sobs that she did not.\\nNor do I, said he. Thus far he has edu-\\ncated his boy with you, and now he proposes to\\neducate him without you.\\nAny serious man or woman, who will recollect\\nhow many valuable lessons he has learned and how\\nmany permanent blessings he has received for which\\nhe cannot find that any human forethought pro-\\nvided, will be ready to accept Dr. Wayland s lesson.\\nWe will lay down such general principles as we\\ncan; from hour to hour we will keep our eyes\\nopen to do as well as we can.\\nAnd at the same time we will acknowledge that\\na good God is caring for us and our children, and\\nwill order for them some things which we could\\nnot devise.", "height": "3676", "width": "2324", "jp2-path": "howtodoittowhich00hale_0377.jp2"}, "376": {"fulltext": "358 How to Live\\nCHAPTER XIII\\nHOW TO REMAIN YOUNG\\nIT was very early intimated in these papers that,\\nif they were properly wrought out, each one of\\nthem would prove necessary to every other. The\\ncareful reader has observed that, in any practical\\nrules for life given in any one of them, it is taken\\nfor granted that he who is to apply that rule has\\napplied the others. That is to say, so far as a\\nsystem of life is suggested here, or the mere skele-\\nton of a system, each part is necessary to each\\nother. It is not pretended that any part of the\\nsystem will stand alone.\\nThe suggestion was made, in caucus, that in\\nthis series of papers one chapter should be de-\\nvoted to instructions how to grow old. So\\nsoon as this scheme was announced to a person\\nwho has proved herself a wise counsellor of our\\ntime, she said that that chapter must be comple-\\nmented by the chapter which the reader now has\\nin hand How to Remain Young.\\nIt is to be taken for granted that no one ap-\\nproaches our discussion of this question with any\\nexpectation of profit, unless he has fairly applied\\nour previous directions. It is supposed, for in-\\nstance, that he has accustomed himself, through", "height": "3684", "width": "2304", "jp2-path": "howtodoittowhich00hale_0378.jp2"}, "377": {"fulltext": "How to Remain Young 359\\nlife, to sleep regularly, to sleep well, and to sleep\\nenough. It is supposed that he is trained as a\\ntotal abstainer from intoxicating liquors, and that\\nin general he has his physical appetites under\\nsharp and hard control. It is supposed that he\\ntakes regular exercise in the open air every day\\nof his life. It is supposed that he has formed\\nmany personal habits the importance of which is\\nnot less than these now named, which have been\\ndiscussed in earlier papers; it is supposed that\\nthese habits are indeed a second nature to him\\nnow, so that obedience to them does not require\\na separate effort of the will, but follows as a mat-\\nter of course, as if it were by native impulse.\\nGranted these conditions, it is not so hard for\\npeople to remain young as sceptics say.\\nI. The writer of these lines once placed in the\\nhands of a venerable lady, who at seventy years of\\nage was one of the youngest people in the circle\\nof her friends, the questions proposed in that\\namusing game which is called Moral Photog-\\nraphy. In this game you ask your friends to\\nwrite, promptly and without deliberation, the\\nanswers to twenty questions about their tastes;\\nsuch questions as, What is your favorite flower?\\nWho is your favorite poet? Who is your\\nfavorite hero On the list which I gave to my\\nvenerable friend was the question, What is your\\nfavorite amusement? to which she replied imme-\\ndiately, writing, I may say, in utter blindness,\\nHearing young people talk.", "height": "3664", "width": "2324", "jp2-path": "howtodoittowhich00hale_0379.jp2"}, "378": {"fulltext": "360 How to Live\\nAll her friends knew that this was true. All the\\nyoung people of the neighborhood knew it. They\\nknew that they were never snubbed when they\\npoured out before her their plans and hopes.\\nThey knew that she would be interested when\\nthey told her the story of last night s achieve-\\nments, or yesterday s failures. If they asked ad-\\nvice, they knew that she could put herself in their\\nplace. The consequence was that there was a\\ngroup of them, every afternoon, sitting around\\nher as she knitted in her chair, in the corner of\\nher cheerful and hospitable parlor. So far as\\nthey were concerned, they had counsel, encour-\\nagement, and sympathy from one of the most\\naccomplished women of her time. And what con-\\ncerns us now is that she gained in that daily com-\\nmunion with people whose bodies were not worn\\nout, and whose minds had not tried all the leading\\nexperiments, the power to look out on the world\\nwith eyes that were fresh and young, and to listen\\nwith ears that were quick to apprehend.\\nThe first precept is to keep much with the\\nyoung. For this, you must meet them half-way.\\nTom told me that you picked his birds for him\\nyesterday. Did not you hate to? This was the\\nquestion put to Tom s aunt. Her answer was,\\nYes I hated to but I did not let Tom know\\nit. I like to walk with him and I like to have\\nhim walk with me, and I did not mean as little\\na thing as a drop of blood on my fingers should\\ndeprive me of that pleasure.", "height": "3684", "width": "2304", "jp2-path": "howtodoittowhich00hale_0380.jp2"}, "379": {"fulltext": "How to Remain Young 361\\nII. If one is to maintain this intercourse with\\nthe young, he must in certain things live in their\\nlife. What are those things to be? Do not make\\nthe mistake of selecting for your common life with\\nthem those occupations or amusements where\\nyour declining physical strength contrasts only\\nagainst their boundless physical vigor. Do not\\ntry to pull as good an oar as your young friend,\\nor to play tennis as well as he, or to shoot as\\nmany squirrels, or to walk as far. Remember\\nthat funny passage which I quoted from Mr.\\nHamilton, of the contrast between the cow and\\nthe antelope. There are plenty of other things\\nwhere we, who have the advantage of them in\\nyears, also have the advantage of them in facility.\\nFirst among these is reading. Other things\\nbeing equal, a person of sixty reads to much\\nmore advantage than a person of twenty. He\\nruns his eye over the page more rapidly, he skips,\\nwhich is to say he selects, more wisely, he rejects\\nnonsense more absolutely, and he knows the\\nmeanings of words and understands unexplained\\nallusions more surely. Take care, then, to keep\\nup a line of reading, or perhaps more than one,\\nwhich will interest your young companions. You\\nwill find very soon that you cannot force them to\\nread your favorite books by any expression of\\nyour admiration. On the whole, every genera-\\ntion writes its own books, and you and I must\\nnot struggle too hard against this law. Thus I\\nhave long since given up trying to make my", "height": "3656", "width": "2344", "jp2-path": "howtodoittowhich00hale_0381.jp2"}, "380": {"fulltext": "362 How to Live\\nyoung friends read Wordsworth, or, as I have said,\\nSartor Resartus. Fifty or sixty years ago\\nthey moved all the young life of the English read-\\ning world. And now all literature is so full of\\nthe spirit which thus came in that the young\\npeople find the original masters a little common-\\nplace and slow. Do not try, then, to make the\\nyoung people read your books, but loyally and\\nsympathetically select certain lines in which you\\nwill read the books of to-day, and keep more than\\neven, as you can, with your young friends. I\\nknew a charming woman who was not above keep-\\ning jam and fruits in her pantry, and a box of\\ngood French bonbons upon her table, because\\nshe fancied that these carnal inducements tempted\\nboys and girls to look in and see her, perhaps not\\nknowing that they were tempted, on their way\\nhome from school. Try that experiment on a\\nhigh grade. Take care that you have lying about\\none or more of the very latest and freshest maga-\\nzines. For many years I had on my study table\\na basket full of little pictures, riddle-cards, or-\\nnamented envelopes, and such little toys, for the\\nchildren of my acquaintance to pick over. These\\nyoung people will come for explanation and in-\\nstruction freely enough, just as soon as they find\\nthat you are willing to give either, and that you\\nare really well up with the feeling, movement, and\\nthought of the day.\\nOddly enough, young people who are just pass-\\ning from childhood to manhood or womanhood,", "height": "3668", "width": "2292", "jp2-path": "howtodoittowhich00hale_0382.jp2"}, "381": {"fulltext": "How to Remain Young 363\\nare generally for a few years very conservative.\\nWhat they know, which is not much, they have\\nlearned chiefly from text-books at school, which\\nare, naturally enough, generally a few years be-\\nhind the times. Now to cut loose from these\\nacquisitions, which have cost them so much, and\\nwhich seem to them much more important than\\nthey are, is very terrible to them, and you will\\nalmost always find that, in serious talk about the\\nproblems of the day, you are rather in advance of\\ntheir speculations. You are willing to swim out\\ninto the sea, while they still have their sports upon\\nthe beach, and are quite willing to paddle there.\\nIII. Dr. James Jackson, one of the Nestors of\\nmedical science in America, himself a wise and\\nuseful counsellor of men till he was well-nigh\\nninety, said that at sixty-five years of age a man\\nin good health is at the prime of his life. This is\\nprobably true, though people do not generally\\nthink so. Dr. Jackson said that at forty-five the\\ncurve of a man s physical power began to decline.\\nProbably he might, in many instances, have fixed\\nthat period earlier still. On the other hand, every\\nman gains in experience with every year, so long\\nas his memory serves him, and he gains with every\\nyear the advantages, almost incalculable, which\\nresult from doing those things by habit and of\\ncourse, which inexperienced people have to do by\\nconstant will and effort. What Dr. Jackson called\\nthe curve of experience is therefore always ris-\\ning, and, for many years of earthly life, the", "height": "3668", "width": "2312", "jp2-path": "howtodoittowhich00hale_0383.jp2"}, "382": {"fulltext": "364 How to Live\\nman does what he does with more ease, though\\nhe has not so much force with which to do it.\\nThis is because he knows better how it should be\\ndone. Now in a certain dim way, young people\\nare conscious of the truth of this law, even in the\\nmidst of all that abounding physical strength and\\nunmeasured hope which in another paper I called\\nthe omnipotence of seventeen.\\nTo make the best of the power thus gained by\\nexperience, we must use it unconsciously. We\\nmust not be thinking of ourselves all the time.\\nIndeed, the less we think of ourselves the better, in\\nthis matter as in most others. If I am to remain\\nyoung, I am to do so by virtue of certain infinite\\nqualities, which because they are infinite do not\\nchange, which belong to me as a living child of a\\nliving God. Now I share these qualities with Him,\\nand indeed with all men and women. Let me\\nmake the best of them, then and let me refrain\\nfrom much bother or care about the special cir-\\ncumstances which surround me as an individual.\\nFor if I fall to talking or thinking a great deal\\nabout my appetite, my health, my sleep, my food,\\nmy house, my clothes, or in general my belongings,\\nthese are all things changeable from their very\\nnature, and belonging to that declining curve of\\nlife which marks the increasing feebleness of the\\nphysical man. By thinking of them or by talking\\nof them, I compel my young companions to leave\\ntheir own tropical land of exuberant life, that they\\nmay go with me exploring a frozen and desolate", "height": "3668", "width": "2284", "jp2-path": "howtodoittowhich00hale_0384.jp2"}, "383": {"fulltext": "How to Remain Young 365\\nregion to whose habits they are not bred, and of\\nwhose ways they know nothing. It is a great deal\\nbetter for me to join them, as I can, among their\\npalm trees and oranges and bananas and pome-\\ngranates and roses, than it is for me to induce\\nthem to poke about with me in the short summer\\nof Arctic exploration with such canned tomatoes\\nand pemmican as we can carry in our haversacks.\\nIV. But nobody ever forgot himself who had to\\nremember to forget himself. You must push the\\nlittle John Jones or Matilda Skimpole, who is read-\\ning this paper, quite out of the way and think of\\nsomebody larger, better, and less changeable and\\nyou do this, not by saying, I will push John Jones\\nout of the way, but by saying, I will find the\\nsomething which is larger.\\nAnd here it is to be observed that as we advance\\nin life we have a better chance to observe outward\\nnature, and to study her methods and laws, than we\\nhave even when we are young. Nature always\\ngives us more than all she ever takes away. This\\nis John Sterling s way of saying that with every\\nday and much more with every year we en-\\nter into the heart of nature, feel what is going on\\nin the infinite world of life, and sympathize with its\\nprocesses.\\nAll this matter of experience helps us. For\\nwith every additional observation you are the bet-\\nter able to make the generalizations which unite\\nor harmonize all nature s processes. If you have\\ncollected and pressed sea-weeds on the beach in", "height": "3672", "width": "2308", "jp2-path": "howtodoittowhich00hale_0385.jp2"}, "384": {"fulltext": "366 How to Live\\nNantucket in August, you will be all the more in-\\nterested in the fronds and leaves of ice which form\\nthemselves upon your window-panes in the frosts of\\nJanuary in Minnesota. There is no need of being\\na professional naturalist. You may make yourself\\na specialist if you will, but I should say it was quite\\nas well not to be a specialist. You want to see\\nhow life runs through every part, and whatever\\nyou know of life s triumphs in one way will help\\nyou. The most interesting thing to me in Goethe s\\nlittle book on Morphology, which is yet so great\\na book, is that the observations made in it are the\\nobservations which any one could make who had\\nthe charge of what we call an old-fashioned gar-\\nden. I mean that there is nothing which requires\\nspecial instruments. There is no work with the\\nmicroscope, for instance. There is not even the\\naggregation of a long series of careful observations,\\nnoted down with mechanical care, and kept for\\ncomparison. But there is, and that is what inter-\\nests you, the habit of a man who never looked at\\na thing without looking at the whole of it. He\\nhandled a rose or a buttercup or an acorn as you\\nwould handle your baby. He loved it and did not\\nmean to forget it, and never did forget it. And\\nwhen he found to-day some sport or trick in one\\nof his flowers which he had never noticed before,\\nhe remembered another sport or trick which he\\ndid notice ten years ago in some garden or forest,\\nand he connected the two.\\nAll this does not mean that your study of nature", "height": "3684", "width": "2268", "jp2-path": "howtodoittowhich00hale_0386.jp2"}, "385": {"fulltext": "How to Remain Young 367\\nis to be shallow or superficial. Precisely what I\\nwould advise people to do, as they grow older, is\\nto select the side of natural science which interests\\nthem most, and to try some sub-soiling. Since\\nyou were at school all modern life and thought\\nhas been at work re-adjusting the conditions of\\nnatural science. The fruit is all ready for you to\\ntaste take it and eat it. Do not leave it like the\\nshow fruit at a Horticultural Exhibition, but have\\nthe good of it yourself. All these observers and\\nspeculators have been at work for you. I heard\\nwith delight, two years ago, of an old friend of\\nmine, who was living very happily and freshly\\nsomewhere between eighty and ninety, who had\\nsent for some of the best school-books and cyclo-\\npedias, that she might study the geography of\\nAmerica. She said that when she went to school\\nthey had the States of Ohio, Kentucky, Tennessee,\\nand Louisiana, west of the old thirteen, and the\\nrest was all the Indian Territory or the Great\\nAmerican Desert. Now that she had grandsons\\nin Montana and Alaska, I suppose, and grand-\\ndaughters very likely in Idaho or in Texas, she\\nwanted to know how to place them. And she\\ndid not satisfy herself with any hand to mouth\\nprovision.\\nMy advice is well enough illustrated by this\\nstory. If, for instance, you are fond of a garden\\nand have a garden, do not satisfy yourself with\\ncarrying it on as you did thirty years ago. Take\\nthe best gardening journal you can find, and study", "height": "3676", "width": "2308", "jp2-path": "howtodoittowhich00hale_0387.jp2"}, "386": {"fulltext": "368 How to Live\\nit carefully. Send for the best books it refers you\\nto, and read them. Determine, as we have said\\nso often, that in some one point at least that gar-\\nden shall be in the forefront. In something it shall\\nbe a better garden than it could have been thirty\\nyears ago. This means that because you have all\\nthe minor disadvantages of being thirty years older,\\nyou will have all the great advantages which belong\\nto your age.\\nI have spoken particularly of the study of nature\\nto illustrate the occupation by which you are to\\nkeep yourself from thinking about yourself. It is\\nthe best illustration, because life in the open air is\\nin itself so healthy and necessary, and also because\\nthe American habits, particularly of the large\\ntowns, drift so badly into life shut up in what are\\nalmost prisons. The truth is that no life has\\nmuch chance for health or youth in which you\\nare not daily an hour or two in the open air, and\\nthe more the better. But I do not mean that the\\nillustration, though it is a good one, is to suggest\\nthe only form of the special avocation which you\\nare to take up, so as to feel that you are in the\\nfront rank with the people of to-day. Albert\\nGallatin took to studying the Indian languages I\\nremember a dear friend, who, at seventy, sent for\\nthe best teacher of water color, and began on that\\nfascinating study. Look back on your life and see\\nwhere your dropped stitches are. Take up some\\none of them. It may be some puzzle in history\\nwhich has been left for you to work out. It may", "height": "3684", "width": "2268", "jp2-path": "howtodoittowhich00hale_0388.jp2"}, "387": {"fulltext": "How to Remain Young 369\\nbe some obscure matter in literature, which you\\ncan make interesting to yourself and instructive to\\nother people. Or there is some bit of science,\\nwhich you had to pass by when you were driving\\nthe mills to do twenty-four hours work in a day,\\nand now you have the leisure to attend to it.\\nSimply the rule is, select some one specific inter-\\nest which you will follow regularly, at least for one\\nhour a day, and in which you will be the equal or\\nthe leader of all others.\\nAnd here is a reason why, as it seems to me, it\\nis a pity for men in advancing life wholly to quit\\nbusiness, as the familiar phrase is. Dr. Jackson s\\ninstruction was this After a man is sixty-five, he\\nshould not force himself to his duty. A doctor\\nshould so arrange his work as not to be forced\\nto go out at night after that age. A lawyer\\nshould satisfy himself with the consultations he\\ncan have in his office, and with such other work as\\nhe wants to do. A civil engineer must no longer\\nundertake a service which compels him to be in\\nthe saddle six hours a day. If this advice is true,\\nan active business man should not, after he is\\nsixty-five, take the executive direction of the work\\nin hand in his establishment. But his value as a\\ncounsellor is never greater than it is now.\\nWe make a great mistake in America when we\\nlay our older men on the shelf while they are\\nstill in their prime as counsellors. Benjamin Frank-\\nlin was sent to France as a minister when he was\\nseventy years old, and the best work he did for\\n24", "height": "3668", "width": "2324", "jp2-path": "howtodoittowhich00hale_0389.jp2"}, "388": {"fulltext": "37\u00c2\u00b0 How to Live\\nhis country, he did between his seventy-first and\\nseventy-eighth years. The State of New York\\nhad an absurd statute which removed Chancellor\\nKent from the bench because he was sixty-\\nfive. After that time he wrote and published his\\nCommentaries, a book recognized by every\\nlawyer and statesman as one of the most important\\nbooks in the study of our jurisprudence. So\\nmuch good did the country gain from one of the\\nfrequent absurdities of New York legislation. In\\nEngland, Lord Palmerston and Mr. Gladstone are\\nrecent instances, well remembered, of the force\\nwhich statesmen gain, almost by the law of geo-\\nmetrical progression, from their memory of the\\nexperiments which have succeeded and the ex-\\nperiments which fail, from what I called organic\\nconnection with the national life of the last two\\ngenerations.\\nThe truth is that the old analogies and some of\\nthe old saws deceive us in our social conditions of\\nto-day, in which life is longer, and the human\\nframe in better order generally, than it was a\\nhundred years ago. Perhaps the lower races of\\nmankind, and the worst fed orders of society, do\\nnot show much improvement in the passage of\\ncenturies. But in the class of men and women\\nfrom which leaders are drawn, from which come\\nteachers, authors, law-givers, inventors, or, in gen-\\neral, directors of society, these people are on the\\naverage in better condition at seventy than their\\nancestors were at sixty. They have a better chance", "height": "3672", "width": "2244", "jp2-path": "howtodoittowhich00hale_0390.jp2"}, "389": {"fulltext": "How to Remain Young 371\\nfor life, they have ten years more experience by\\nthe measure of time; and by the measure of\\namount they have a hundred times more. One\\nmight not take the risk of conducting a great war,\\nwith a Count Von Moltke at the head of one s\\narmies, when he is over eighty years old. But so\\nfar as intellectual force goes, and immense expe-\\nrience, with the knowledge of men and certainty\\nwhat they will do, so far as these go, the Em-\\nperor William has been wise in trusting his affairs\\nto Bismarck, though Bismarck be counted such a\\nvery old man. Bismarck is no older at eighty\\nthan was Richelieu at three score.\\nV. To resume very briefly our directions, he\\nwho is to remain young is to think of himself very\\nlittle, to maintain the laws of health which he has\\nlearned, to associate largely with young people, to\\nlive much in the open air, and in some daily pur-\\nsuit to try to keep even with the best inquiry of\\nhis time. All this requires stern and firm moral\\nforce. It requires, as has been said of many other\\nduties in these papers, resolution and determina-\\ntion, which belong only to sons and daughters of\\nGod. If they mean to succeed in remaining\\nyoung, if, for instance, they mean to carry out\\nsuch injunctions as have been here given, they\\nmust maintain their intimacy with Him. Their\\ndaily affairs must be largely among those matters\\nwhich do not change, which are the same to-day\\nas they were when the sons of God first shouted\\nfor joy. Such realities there are, and one need", "height": "3672", "width": "2324", "jp2-path": "howtodoittowhich00hale_0391.jp2"}, "390": {"fulltext": "372 How to Live\\nnot go far to see them. They are as easily found\\nby the dwellers in the cabin last built on a ranch\\nin Montana as they are in any palace in Euclid\\nAvenue, in Piccadilly, or in Rome. The man or\\nwoman who finds these eternal realities, and lives\\nin them largely, remains, as a child of God should\\ndo, forever young.", "height": "3676", "width": "2276", "jp2-path": "howtodoittowhich00hale_0392.jp2"}, "391": {"fulltext": "Duty to the Church 373\\nCHAPTER XIV\\nDUTY TO THE CHURCH\\n[A letter from Randall Ely to Wallace Bishop.]\\nSheridan City, Montana, Dec. 9, 1895.\\nMy dear Wallace, We are blocked in by\\na first heavy storm. I am ready for it, and it\\nmay snow as long as it wants to, for all me.\\nAmong other excellent results, the snow gives me\\na chance to write to you my long-promised long\\nletter.\\nWhat you say in both your last notes interests\\nme, not to say amuses me. For you are, literally,\\njust where I was here, nine years ago, though\\nyou are only five hundred miles from your base,\\nwhich is Chicago, and I am nearly two thousand\\nfrom mine, which is New Haven. You are in a\\nlumber region; I am in a mining region. You are\\nseeing civilization begin I saw it begin. You are\\nnine years later in this business. Behold, as the\\nFrenchmen say, all the difference.\\nAnd now you want to know what you are to do\\nabout the Church. That is just the question I had\\nto answer when I came here.\\nThis place was wholly broken down. The old\\ncompany had blown up. They had sunk a lot of", "height": "3668", "width": "2296", "jp2-path": "howtodoittowhich00hale_0393.jp2"}, "392": {"fulltext": "374 How to Live\\nmoney, literally; and, virtually, had never made\\none cent. Their agents and engineers had hoped\\nto feather their own nests, and had not even done\\nthat. They had gone away. There were a few\\nwretched cabins and shanties, in which perhaps\\ntwo hundred poor creatures hung round, really\\nbecause they did not know where to go to, some\\nof them because they had some sort of property\\nhere which they could not sell.\\nAs to morals, I do not say religion, as to\\ndecency even, or deference to any social standard,\\nthere was no such thing, and never had been.\\nYour old joke, about the Laccadive islands, was\\ntrue here, As for manners, they had none, and\\ntheir customs were very filthy.\\nOne of the women put it to me once, in a word.\\nBefore your people came here, said she, it\\nwas Hell. And really it was.\\nI should be loath to say that the men in charge\\nbefore me planned the ruin of the men and women\\nhere. But I cannot see that they planned their\\ngood. And, I tell you, Wallace, there is eternal\\ntruth in what Byron makes Satan say:\\nHe that bows not to God has bowed to me.\\nThese men gentlemen, if you please said\\nto themselves, consciously or unconsciously, The\\nCompany has employed us to make silver here,\\nto open these shafts and to get out this ore. Sil-\\nver we will make, if we can. On week-days we\\nwill work for the Company. BUT, Sundays are", "height": "3700", "width": "2276", "jp2-path": "howtodoittowhich00hale_0394.jp2"}, "393": {"fulltext": "Duty to the Church 375\\nnot the Company s. Sundays are ours, for our-\\nselves. Sundays we will do as we choose, and\\nthe pick-men, and the mule-boys, and their chil-\\ndren and their wives may do as they choose.\\nAnd if anybody had said that all these people\\nwere going to the dogs, the gentlemen in charge\\nwould have replied, That is no concern of ours\\nwe are here to make silver for the Company.\\nWell, I did not look at it in that way; and I\\nam glad to see that you do not. I am in the\\nsame boat with these people. If they go to the\\nbottom, I shall go to the bottom. And certainly I\\ndo not think I shall save my soul if I sit by and\\nsee them lose theirs. I had therefore the same\\nquestion to ask which you are asking.\\nWell, the organized Church of Christ, whether\\nat Rome, at Princeton, at Baltimore, or at Middle-\\ntown did not do much to help me. But it\\ndid something. In fact it did more than I sup-\\nposed it would do at the beginning. There was a\\ndear, dried-up little fellow twice as old as I am\\nwho came round on a little burro he had,\\nabout once in six weeks, and held a meeting\\nSundays. Afterwards, as soon as I gave any\\nsignal, I found no lack of fellows among our-\\nselves, most of them good fellows, who were\\nwilling to lend a hand.\\nI came here two or three weeks before my wife\\ndid. The plan was that I should make ready for\\nher. As the second Sunday came on I heard\\nthat this Elder Breen was to hold service. The", "height": "3684", "width": "2312", "jp2-path": "howtodoittowhich00hale_0395.jp2"}, "394": {"fulltext": "376 How to Live\\nkeeper of the property, who had been in charge\\nthrough the interregnum, told me this rather\\ntimidly, because he was not sure that he should\\nhave given the permission.\\nBut I relieved him there, and told him that\\nElder Breen would be my guest. And when\\nSaturday noon came, I sent down a boy and a\\nmule to meet the Elder and bring him directly to\\nmy cabin. It was but poor hospitality, for we had\\nto make our own coffee, and fry our own pork.\\nBut it showed good will, and the old man and I\\nhave been good friends from that day. It ap-\\npeared very soon, as I tell you, that the people\\nin charge before me had not cared for him. And\\nhe thanked the Lord very heartily that my heart\\nwas warmer.\\nWell, I put the Elder through with all the\\nhonors. I played the flute in those days, and I\\ntook my flute to the shop, and played one part of\\nthe hymn tune while he sang another. And then,\\nhaving conferred with him, I announced that there\\nwould be a Sunday-school, and that it would begin\\nthat day. And then and there it began.\\nThey sent me, well, I guess, fifty volumes,\\nnot what I should have chosen, but much better\\nthan nothing. I told that quiet-looking Nadur\\nboy whom you remember, the same who drove\\nthe day we went to the Ledges, I told him that\\nhe must be librarian. They had sent record\\nbooks and forms, and Jason lent out the books and\\nkept them carefully. The men got interested and", "height": "3684", "width": "2300", "jp2-path": "howtodoittowhich00hale_0396.jp2"}, "395": {"fulltext": "Duty to the Church 377\\nused to bring in what was left of the books they had\\npicked up on the trains. I wrote home, and made\\nthem clear their shelves for me. It was a wretched\\ncollection of books; but it was a library, and,\\non the whole, it did not do so much harm as\\nequal allowances of poker would have done.\\nBut the Library had not been intrusted to us\\nwithout conditions. We had to maintain a Sunday-\\nschool, if we meant to have their Sunday-school\\nLibrary. And I told Marcus that he must take\\nhold Julia knew that she must. Mrs. Stevens, as\\nsoon as she came, was all ready. And whenever\\nany boy, or girl came for books, Jason was coached\\nto say that if they had our books, they must enroll\\nthemselves as pupils in the Sunday-school. To\\ntell the truth, they were willing enough. The old\\nowners had never shown any positive interest in\\nthe Eternities. They did nothing directly for the\\nmorals or the life, indeed, of these people. But\\nnobody in America has dared, as yet, to cut in\\nupon Sunday. So there was no work in the shafts\\nor in the furnace on Sunday and it was rather a\\nslow day to most of them. Card-playing? Yes,\\nno end of it. Prospecting, hunting, but no\\nregular work. And the idea of a meeting at the\\ncarpenter-shop call it Sunday-school or call it\\ncaucus was not unpopular.\\nUnpopular is the only word. I mean that\\nwithout any definite religious conviction which\\nexpressed itself in words, there was more than a\\nwillingness to see the Sunday-school opened. It", "height": "3684", "width": "2336", "jp2-path": "howtodoittowhich00hale_0397.jp2"}, "396": {"fulltext": "378 How to Live\\nwas rather the intention of the community that it\\nshould succeed.\\nNow, do you know, Wallace, I believe that it\\nwas rather an advantage to the movement that\\nwe had nobody of pronounced ecclesiastical train-\\ning among us. I mean that none of us had ever\\ndone this thing before. And none of us had any\\nright way of which he was sure. There was no-\\nbody to be dubbed Elder or Reverend\\nor Parson or Deacon. We were simply\\nthe agent, and the cashier, and the freight master,\\nwhom these men and women had had to do with\\nSaturday, and would have to do with Monday.\\nAlso, especially, as my old German master\\nwould have said, no one of us would have been\\nselected as a Sunday-school teacher in the First\\nPresbyterian Church in Ne-w Wittenburg, or in the\\nSecond Methodist Church in Epworth. So that\\neach of the other fellows whom you could most\\nrely upon for any public-spirited enterprise\\nlaughed when he found that he must be a Sunday-\\nschool teacher.\\nFor me, I said squarely to the little crew of us\\nwho organized the thing, that I should only make\\na Bible lesson ridiculous. But I would have a\\nclass on the Constitution of the United States. I\\nsaid that there was religion enough in it, if only a\\nman could distil it out. And I said that I be-\\nlieved more men and women from the teamsters\\nfamilies and the shaft-men would come to my class\\nafter the second Sunday, than if I taught about", "height": "3684", "width": "2268", "jp2-path": "howtodoittowhich00hale_0398.jp2"}, "397": {"fulltext": "Duty to the Church 379\\nthe book of Deuteronomy, of which, indeed, I\\nknew nothing.\\nAnd I remember that Mrs. McGregor told the\\ncompany what Freeman Clarke said to her. He\\nhad bidden her take a class in his Sunday-school.\\nShe had said that she did not know enough. To\\nwhich he replied, that if she had thought she\\nknew enough he would not have asked. But I\\nsuppose, said he, that you could read the Swiss\\nFamily Robinson to a class. Of course she had\\nto confess she could. Do that, said Dr. Clarke.\\nIf you can entertain for an hour eight little street\\nchildren who have little enough love in their lives,\\nthey will learn by the object lessons that some-\\nbody loves them, and they will have their first\\nlesson in bearing each other s burdens.\\nAnd, in point of fact, Mrs. McGregor did begin\\nwith the Swiss Family Robinson, with those Finn\\nchildren, nine or ten of them. The tempest\\nhad now lasted eight days, what a happy be-\\nginning\\nNo, none of us knew much about theology.\\nIndeed, as to our religion, as the old joke says,\\nwe had none to speak of. But we did mean that\\nthat camp should have more life in it, and that it\\nshould be a better place to live in.\\nThe first experiment we tried, after the begin-\\nning with the library, was the music. Tisdale\\nundertook that, and Janet. And they made the\\npeople understand that they really wanted a crowd\\nto come. It was rather hard for the rest of us, at", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0399.jp2"}, "398": {"fulltext": "380 How to Live\\nfirst, to keep our classes up in face of their com-\\npetition. Before the thing had gone far, we had\\nto leave the whole carpenter-shop to them and I\\nfitted up the attic over our offices for the other\\nclasses of the school. But this was not popular,\\nand it ended in the music class having its meeting\\nafter the other school was over, so that a good\\nmany of our classes lapped over and went to them.\\nTisdale used to talk like an oracle about this.\\nAll music is religious, he would say. Music\\nis the first handmaid of religion. He had some-\\nthing he quoted from Collins s odes which we used\\nto chaff him about. Practically, he would say, in\\na mining camp or in a forecastle, you can get\\nmore people to sing together than to do anything\\nelse together. And TOGETHER, he would\\nsay, with one of his grand gestures, TO-\\nGETHER, as the Dominie says, is the central\\nword.\\nSo he was very tolerant when they began, as to\\nwhat they sang. A good many of them were old\\nsoldiers, and they would sing, Marching through\\nGeorgia, and John Brown s body. But the\\nhandful of women, not to say some of the men,\\nknew the words of familiar hymns, and all of them\\nsoon caught on to the Sankey rhythms and ca-\\ndences, the time and the airs. Tisdale made an\\nold Welsh smelter we had, named Jones, dig to\\nthe bottom of his blue chest, and exhume a violin\\nwhich by this time had neither bridge, nor bow,\\nnor strings, nor key-board. But Tisdale sent down", "height": "3708", "width": "2260", "jp2-path": "howtodoittowhich00hale_0400.jp2"}, "399": {"fulltext": "Duty to the Church 381\\nto Cheyenne City for these, and the next Sunday\\nJones appeared with his fiddle and I with my flute.\\nTisdale said he would order jews-harps for the\\ncrowd, if any one would volunteer. He said jews-\\nharps were the fit instruments for the Psalms of\\nDavid and Asaph, and could hang on the willows\\nwhen we were not practising. In fact we never had\\nany. But the fiddle and the flute gave courage for\\nother instruments, and Tom, Dick, and Harry did\\nwhat they could.\\nAll this did no end of good, in bringing men and\\nwomen together on a decent basis. Drinking men\\nand teetotalers, Americans and foreigners, the\\noffice-clerks and the shaft-hands would sit side by\\nside, holding the same music-book. If the thing\\nhad been forced, nothing would have been more\\nabsurd than to see Carruthers, the cashier, sitting\\non the same bench with old Cesar the black man\\nfrom the stables. But, really, Cesar s was the best\\nvoice among the basses, while Carruthers directed\\nfrom that bench. And when they took the same\\nbook, of course, and unconsciously, I, who was\\nnothing but a high private, felt that the kingdom\\nof God had come.\\nOh dear If you could only have seen how we\\nastonished the dear old Elder by our first per-\\nformance. He was not to arrive until eleven\\no clock. He had stayed at the Crossing, where\\nthe old shaft was begun, with Flinders, who was my\\nman in charge there. He had some sort of meet-\\ning in Flinders s shed, and then Flinders brought", "height": "3680", "width": "2324", "jp2-path": "howtodoittowhich00hale_0401.jp2"}, "400": {"fulltext": "382 How to Live\\nhim up to us. Well the dear old saint did not\\nexpect the music of the spheres. He and I could\\ngrind through Antioch and Benevento. But from\\nthe people why, we had had no books, and he\\nexpected nothing. But this time, when he and Flin-\\nders came within hearing, there was the sound of\\nmany waters. The Hallelujah Chorus, it may have\\nbeen. We did not stop when they came in. And\\nthe old man, as we all called him (forty-eight years,\\nin fact), may well have imagined that he was on one\\nof the outside benches of the Paradise The place\\nwas crowded already; and I remember that so\\nmany people came that we had to carry the two\\ncarpenter s chests which made the pulpit out of\\ndoors, and the people sat under the shade of what\\nthe Elder was pleased to call a green bay-tree.\\n(I remember that afterwards in some double patent\\nrevised version I found that this was a terebinth-\\ntree.)\\nWell, that was our first full service, and the\\nfame of it went far and wide; wherever a burro\\ncould climb that week, the word went that we had\\nhad a real meeting at the hollow, with a fiddle\\nand sackbut and real cornet and that there was a\\nlib ry there, and first-rate fixings in general. I\\nsoon found that whether I meant it or not, we\\nshould have a larger concourse the next Sunday\\nthan we had had. But I was not frightened now\\nwe were all in for it. I sent word to all the other\\ncamps that we wanted them to come over, and to\\nthe men whom I could rely upon, whether foremen", "height": "3684", "width": "2260", "jp2-path": "howtodoittowhich00hale_0402.jp2"}, "401": {"fulltext": "Duty to the Church 383\\nor pick-men, I sent personal word that we should\\nrely on them to help us through, whether in the\\nway of prayer or exhortations. Before the Elder s\\nSunday came round again things were running as\\nregularly as an inclined railway. And although\\nthe old man came eight times in the year till he\\nfroze to death in that awful blizzard, we came to\\nthink that our own meetings were quite as profit-\\nable as his.\\nWhen the first winter came, I took care that our\\nsecond ore-shed should be cleaned out, and we\\nplanked up the sides with one window in each side,\\nso that we need not sit in pitchy darkness. And\\nthis served us for our meeting-house till we built\\nthis nice little shebang which we have. I made\\nthe company order two large stoves for me at St.\\nLouis. To tell you the whole truth, I think we got\\nalong better without a minister. Whenever we did\\nnot have one, we had no talk about heresy.\\nTruly yours,\\nRandall Ely.", "height": "3676", "width": "2324", "jp2-path": "howtodoittowhich00hale_0403.jp2"}, "402": {"fulltext": "384 How to Live\\nCHAPTER XV\\nDUTY TO THE STATE\\nThe Young Citizen\\nWhat can young people do for good citizenship\\nand public spirit?\\nI am afraid that the question first makes people\\nthink of elections and primary meetings, votes and\\nvoters.\\nTo consider such matters first or chiefly would\\nbe a very narrow view of a very important matter.\\nThe truth is that all our American institutions\\nrest on the passion for freedom and free thought\\nin every man and woman. This passion took\\nform in English life as long ago as Alfred it\\ncame to America with the very best of the English-\\nmen of the Puritan age it is all wrought in with\\nall the American arrangements for the State, and\\nwith most of the American arrangements for the\\nChurch. Good citizenship in America means the\\nmaintenance of this central idea of personal free-\\ndom and personal duty. It involves the right of\\nprivate judgment and the duty of private judg-\\nment, and the American constitutions all rest on\\nthe presumption that almost all citizens will insist\\non the right and discharge the duty.", "height": "3684", "width": "2244", "jp2-path": "howtodoittowhich00hale_0404.jp2"}, "403": {"fulltext": "Duty to the State 385\\nGood citizenship means the determination of\\neach man to do his own duty to the State. He\\nwill not be led by a boss. He will not be ordered\\nby any lord, feudal or ecclesiastical. He will stand\\nfor his own rights, and for the equal rights of\\nevery other man. And this is as true of women\\nas of man. In this view, the inability of woman\\nto vote becomes, in comparison, unimportant, so\\nlarge is woman s opportunity to discredit and de-\\nstroy feudal or ecclesiastical control of individual\\nopinion, whether attempted by fashion, by the\\nChurch, or by whatever outside tyranny.\\nThe first, second, and last duty of every good\\ncitizen, man or woman, is to level up the people\\nwhom they can act upon. Let them highly re-\\nsolve that each one of them shall vote, act, live,\\nmove, and have a being as an independent child\\nof an Infinite God. Not one person in the body\\npolitical shall be a slave. And no baron or squire\\nor knight of the shire shall enslave one of them.\\nNo overseer with a whip, no boss with a list of\\nfollowers, no liquor dealer with an unpaid bill, no\\necclesiastic with threats of hell, no chief of Tam-\\nmany or head centre of a lodge shall enslave\\nthem. To maintain and to enlarge the individ-\\nual s passion and his right to think for himself,\\nto say what he thinks, and to do what he says, is\\nthe first duty of the young American.\\nSimply, the first duty of the young American is\\nto keep the People up to its work. The People\\n25", "height": "3668", "width": "2288", "jp2-path": "howtodoittowhich00hale_0405.jp2"}, "404": {"fulltext": "386 How to Live\\nmust be able to carry forward the great responsi-\\nbilities of sovereignty which devolve upon the\\nPeople the People must not fall backward the\\nPeople must go forward. And this cannot be un-\\nless every man, woman, and child who has a con-\\nscience is personally enlisted in the duty of keeping\\nthe People up to its duty and destiny.\\nIn comparison with this necessity pressing on\\nevery man, woman, and child, the special cares of\\nan election are the merest trifles. The result of\\nan election, indeed, really depends on what the\\nPeople is or is not. The election infallibly goes\\nwell when the People of a region has been well\\ntrained for the duty it has in hand and almost in-\\nfallibly the election goes ill in a region where the\\nPeople has not been so trained. That is to say,\\nin one instance you get good candidates offered\\nby all parties, and you therefore have a successful\\nelection. In the other instance, you probably\\nhave bad candidates offered by all parties, or\\nwhatever the candidates, you are almost sure of\\na bad selection. The real work is not the fussy\\nwork of caucuses and committees; it is done in\\nadvance in the training of the People.\\nIt follows then for young men or young women\\nmaking the arrangements of life, that they must\\ndetermine how and where they will serve the\\ncommonwealth how and where they will serve it\\nevery day.\\nThere is a certain danger to the young American\\nif he rests too much upon the impression which he", "height": "3684", "width": "2260", "jp2-path": "howtodoittowhich00hale_0406.jp2"}, "405": {"fulltext": "Duty to the State 387\\ngains from literature. And in practice, I find\\nmyself saying to boys, You are not to be an\\nEnglish duke, living on his estates in the country,\\nor to a girl, You are not to be a Lady Bountiful,\\ncarrying a bottle of sherry in a basket to a peas-\\nant s cottage, and followed by a servant with a\\npair of blankets. Why, there is not a duke within\\nthree thousand miles of you, and there is not a\\npeasant any nearer It is really an important part\\nof your education that you should know your own\\ncountry. You must understand America. I may\\nadd it is a very difficult part. Books, as I have\\nsaid, do not help you much. The newspapers help\\nyou very little. They are, almost without excep-\\ntion, provincial and local. You will have to learn\\nfor yourselves. By far the best thing which a boy\\ngets in college is his acquaintance with com-\\npanions from distant States, possibly from Mexico\\nand Canada. Young people especially should re-\\ncollect this, and by system acquaint themselves\\nwith all sorts and conditions of men. Together,\\nwhich is the central word of Christianity, is the\\ncentral word of a Commonwealth or Republic.\\nLet us never forget that what we call a Christian\\nCommonwealth is what the Saviour of Men called\\nthe Kingdom of God. Of that kingdom the cen-\\ntral principle is, that the children of God shall\\nbear each other s burdens. If they must do this,\\nwhy, of course, they must learn each how his\\nbrother lives, nay, what his brother is.\\nIn a small village, or a country town, till its", "height": "3668", "width": "2324", "jp2-path": "howtodoittowhich00hale_0407.jp2"}, "406": {"fulltext": "388 How to Live\\npopulation comes to ten or twenty thousand, some\\nof the important details in this matter take care of\\nthemselves. Generally speaking, though with cer-\\ntain exceptions, everybody knows everybody. All\\nthe children in the same neighborhood go to\\nschool together. There are no very sharp or hard\\nsocial distinctions, and practically every one knows\\nhow everybody else lives. Now the difficulty of\\nfinding out how other people live is the first diffi-\\nculty in the study of citizenship.\\nEven in a small country town, however, there is\\napt to be one place for observation and for work\\nwhich needs special attention of people who care\\nabout citizenship. Almost infallibly in some out\\nof the way corner, perhaps three or four miles from\\nthe centre, there is a precinct of shanties or broken-\\ndown houses, dirty, hateful, and every way neg-\\nlected, inhabited by a set of half outlaws whom\\nnobody knows. They are outside the pressure\\nof all public opinion. Such a place is generally\\nknown by some slang name, such as hell corner,\\nor the devil s den. In extreme cases, you shall\\nread that the inhabitants of the neighborhood, with\\na certain indignation which they think righteous,\\nmove upon such a place, warn out the inhabitants,\\nand burn their houses down. But this is a very\\ncrude way of handling such an evil; you move the\\nplace, but do not cure the wound. Now the first\\nthing to be done towards a cure is that the good\\ncitizens of that place shall learn all about this\\ncorner. They must find out who these squatters", "height": "3680", "width": "2260", "jp2-path": "howtodoittowhich00hale_0408.jp2"}, "407": {"fulltext": "Duty to the State 389\\nare, how they live there, and why they live there.\\nThey must take the same interest in them which\\nthey take in some mission Sunday-school to which\\nthey contribute in India, and they must know\\nmuch more about the detail.\\nIn larger towns, the difficulty is to find how\\npeople live who are close by you. Here the week-\\nday life of the churches ought to give a good\\nopening. It is a very good thing when an intelli-\\ngent leader in the community brings down his own\\nmagic lantern to the vestry of a church to enter-\\ntain fifty or sixty errand-boys, cash-boys, hostlers,\\nnewsboys, and others who would be a little apt to\\nbe loafing on street corners, if he and people like\\nhim were not making their acquaintance. It is a\\nvery good thing when a professor in a college,\\nperhaps the best read man in town, makes a\\nregular business in visiting in their houses all the\\nmembers in his Bible class. It will prove, very\\nlikely, before a year is over that such teachers have\\nlearned quite as much as they have taught.\\nI do not mean that there is any mechanical\\nschool, or formal organization, by which the people\\nof a great city can learn what is so hard to know,\\nhow their neighbors live. As with all other\\nlearning, the secret is in this, you must want to\\nknow. There is no catechism to teach the method.\\nYou must always go a little more than half way,\\nand then the social gulfs will bridge themselves,\\nthe broken bits in your mosaic will of themselves\\nfuse together.", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0409.jp2"}, "408": {"fulltext": "39\u00c2\u00b0 How to Live\\nWith such a beginning, you can go forward.\\nYou are able now to teach and to learn, and you\\nare not well engaged unless you are doing both.\\nSuppose you are a visitor on the staff of some\\ncharity organization. If you keep your eyes open,\\nand your ears open, you will have learned quite as\\nmuch before the winter is over from this family\\nwhich you are to care for, as you have taught to\\nthem. Among other things, you will have learned\\nthe lesson that money is not the most important\\ncommodity in the world. A little money may go\\na great way, used as it should be.\\nBut money without tenderness or sympathy,\\nwhen money is mere alms-giving, is of so little use\\nthat critics have a very good right to say that it is\\nof none. If it only brings into the house so much\\nbread and milk and meat which tide along wretched\\nphysical life for two days or four days or six, it is\\nhard to say that money is of any use at all. As\\nRufus Ellis said so well, You do a man no good\\nunless you make him better.\\nBear this in mind then in such visiting, that\\nit is yourself which you take into the house. If\\nyou go to teach, expect to be taught if you mean\\nto give, expect to receive if you hope to lead, be\\nwilling to be led. Give and take is the rule, or\\nit embodies the principle.\\nBut young man or young woman who does seek\\nto be of use thus to people in more unfortunate\\nlife, is soon terribly tested. There is absolutely\\nno romance in the matter. There is less romance", "height": "3684", "width": "2260", "jp2-path": "howtodoittowhich00hale_0410.jp2"}, "409": {"fulltext": "Duty to the State 391\\nin it in any Atlantic American city than anywhere\\nelse in the world. For here the poor people you\\nwould help are probably separated from you, as\\nthey are in daily occupation. Bishop Phillips\\nBrooks used to say that Philadelphia had an ad-\\nvantage over most American cities, because the\\nnarrow streets were mixed up with the broad ones,\\nand the people with the largest means lived within\\neasy touch of people with the smallest. It used\\nto be said of Paris before the days of elevators,\\nthat there was a real social advantage in the\\npecuniary arrangement by which people paid a\\nsmall rent if they lived a hundred feet from the\\nsidewalk, while they were yet living close to richer\\nfamilies who lived in lower stories of the same\\nhouse.\\nEasy communication between people in different\\ndegrees of prosperity is in itself a minor advantage.\\nBut suppose it do not exist. Where there is a\\nwill, there is a way, and I should be sorry to believe\\nthat I have any readers who cannot find an Italian\\nfellow-citizen, if they want to talk Italian. If we\\nwant to touch elbows with the rank and file, we\\ncan do so. Some of my neighbors tell me that\\nthey have so many pears that they cannot tell\\nwhat to do with them. Judge Thomas said this\\nto me one day, and he added, I have a great\\nmany in my own orchard, and if I send them to\\nthe right places, I do not find that they come back\\nto me.\\nI hope, however, that no reader will be misled", "height": "3676", "width": "2324", "jp2-path": "howtodoittowhich00hale_0411.jp2"}, "410": {"fulltext": "392 How to Live\\nby this illustration which, for mere convenience, I\\nhave taken from the physical relief of the poor in\\ncities. To suppose that that form of charity is the\\nfirst or chief duty of a public-spirited citizen is\\nwholly un-American. The truth is, that in some\\ntowns, quite large, there is no poverty of that sort.\\nIn many towns there is very little, and we are\\nmaking it less and less all the time. There is not\\npoverty enough to go round, if we mean to rely\\non the physical relief of the very poor for our\\ntraining in public spirit. It will not happen to\\none in twenty of the readers of these lines that his\\nduty to society is with the starving or the naked.\\nVery likely he would not know how to deal with\\nthem if his duty were there. The truth is, that\\neach of us needs a great deal from each other.\\nLet the reader ask himself how much he needs\\nfrom the people around him. The richest man\\nand woman both need a great deal. And all these\\ngreat deals will not and cannot be supplied\\nwithout that steady toning up of all social life to\\nwhich the gospel sends us. Looking back on life,\\nif I may speak of my own work, I think God\\nhas let me be of much more use to one or two Japa-\\nnese gentlemen of high rank and fortune than I\\never was to any Italian beggar. In finding out\\nyour place to take hold then, in finding where\\nyour apostleship is to send you, dismiss at once\\nthis Old World notion that only those people are\\npoor who have not good clothes. Remember\\nthat everybody is poor; that it is fortunate for", "height": "3684", "width": "2260", "jp2-path": "howtodoittowhich00hale_0412.jp2"}, "411": {"fulltext": "Duty to the State 393\\nyou and me that it is so; that you and I are as\\npoor as the rest of them. It is because each of us\\nneeds something that each of us, without a trace\\nof condescension, should find his place and do his\\nshare.\\nNo man or woman can reject such duty and\\nretain any sense of honor. Look around you in\\nthe place where you live, and see how much has\\nbeen done in the past for you which you are en-\\njoying to-day. Pioneers have broken the ground\\nwise men have made plans, and strong men have\\ncarried them out, all that you may go and come\\nwith the comforts you enjoy. In my own home,\\nthe city of Boston, the wealth in common of the\\npeople, the amount of property which has been\\ninvested for the common good, is estimated at two\\nhundred and fifty millions of dollars. The annual\\ninterest on this at four per cent is ten million dol-\\nlars, which represents the annual cost of the com-\\nforts which I, and those like me, enjoy, in the social\\norder of that town, wholly apart from such service\\nas is paid for by the annual taxation. This is not\\nan exceptional case, but it is a good, convenient\\nillustration of what would be found true in every\\nAmerican State, so large has always been the pro-\\nvision made in the past for the future.\\nIn mere decency and honor I must do my share\\nin handing down such a future as that to those who\\ncome after me. I will not drink at such a foun-\\ntain, and sully the water for those who follow\\nme, or let other people sully it. I am bound in", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0413.jp2"}, "412": {"fulltext": "394 How to Live\\nhonor to keep high the social life of a city so\\nendowed, that God may find the children as well\\noff as were their fathers.\\nI should hope that any young man or young\\nwoman might approach social duties with some\\nsense of the varied acts of friendship, due from\\neach to all, which a republic demands. When you\\nopen a club for working girls, when you arrange\\na Christmas tree, when you go to some chapel\\nto teach a boy arithmetic, or to the industrial\\nschools to teach drawing or cooking or sing-\\ning, or to make an evening pass with some\\nglimpse of life higher than what the streets have\\nto offer, you are working out your share of\\nthe citizen s duty to the State. You have your\\nhand then in a great political problem the great-\\nest of all. Short-sighted people will ask you\\nwhether you ever went to a primary meeting,\\nas they call it; and how you can pretend to be a\\ngood citizen unless you have been there. I cer-\\ntainly think that young men will learn some things\\nthey had better know, if they should go there,\\nand that the primary may be improved by their\\npresence. But he has a very fair answer who can\\nsay, The night you were at your primary, I was\\nteaching German boys to read English. You and\\nI have a more pressing duty in the making good\\ncitizens than we have in offering good candidates.\\nThis we ought to do but we ought not to leave\\nthe other undone. You never find, when an elec-\\ntion is over, that the distress of defeat hangs over", "height": "3684", "width": "2300", "jp2-path": "howtodoittowhich00hale_0414.jp2"}, "413": {"fulltext": "Duty to the State 395\\nthe moral and peaceful and intelligent communities.\\nRepublican government works well enough with\\nthem. It is in your Five Points, it is in your\\nBloody Fifth, and your Black Fortieth, that\\ncome in the fraud and the fighting which make\\nthose men despair of a democracy, who have\\ndone nothing to make things better. And, as\\nalways, the remedy is a larger dose of applied\\nChristianity. The Bloody Fifth and the Black\\nFortieth are to be purified and ventilated by\\nthe hand-to-hand contagion of the Golden Rule,\\nof the Good Samaritan, of Christian love. It is\\ntrue that your working girls clubs, your Sun-\\nday-school missions what you do for fine arts\\nwhat you do for health and hospitality and\\nthe beauty of the town; your Christmas trees,\\nyour free library, your Christian Union and\\nAssociations, and your Christian church which\\ninspires and dominates all of these, it is here\\nthat they are looking and tending. And you are\\nmuch more closely engaged in the duty of a citi-\\nzen to the State, when you are at work in this\\nhand-to-hand affair, than you are when you are\\ndelivering a speech before a caucus, or writing a\\npolitical article for a review.\\nAnd, as we saw, we are not to consider the\\nBloody Fifth or the Fighting Fortieth\\nalone. All human society is to be made divine,\\nthe finest as the coarsest. That is our business.\\nEuclid and Michigan Avenues, the Fifth Avenue\\nand Columbia Heights need divine life as well as", "height": "3684", "width": "2324", "jp2-path": "howtodoittowhich00hale_0415.jp2"}, "414": {"fulltext": "396 How to Live\\nany Italian or Chinese colony. Does not every\\nmorning newspaper show that the duty and dif-\\nficulty of the hour spring from a certain jealousy\\nwhich people try to excite between men of small\\nincomes and men of large incomes? What have\\nyou who read, or I who write, done to allay that\\njealousy, or to prove that it is unfounded? It is\\nbut a few days since I heard a foreman in a\\ngigantic corporation, when he was asked why\\nthey had no strikes among the thousands of men\\nin their employ. His proud answer was, Our\\nfirst and constant effort is to put no men in the\\nlead who do not understand the workmen and sym-\\npathize with them, and I think the men know and\\ntrust their leaders. There is a bit of applied\\nChristianity which the reader and I may well take\\nto heart. We shall do well, wherever we are, if we\\nkeep in view an ideal as noble as that, and bring\\nsociety to act upon it.\\nIt is, of course, impossible, in a paper like this,\\nto try to assign to any reader the detail of such\\nsocial duty which he is to follow. But this is clear\\nenough. Each of us, in making his own choice,\\nas each of us must, is to remember this intimacy of\\nman with man, and woman with woman, touches\\nclose on the immediate questions of government.\\nIt touches them, because it gives the suffrage to\\nmen, and takes it from slaves. You make men\\nrespect themselves. They refuse, at that moment,\\nto take this bribe for their vote, or to follow that", "height": "3684", "width": "2260", "jp2-path": "howtodoittowhich00hale_0416.jp2"}, "415": {"fulltext": "Duty to the State 397\\nbanner, or, which is as bad and more mean, they\\nrefuse to escape a tax, or to stay away from an\\nelection. Your republic is no longer ruled by an\\noligarchy, say of one third of the citizens. Men\\nwho respect themselves insist on giving themselves\\nto the better policy of the city, of the State or the\\nnation. And it is not one vote which such a man\\ngives, or two. It is his moral power, his intel-\\nlectual direction, which is uplifting all the time\\nthe thought and will of those who are around him.\\nThe great issue goes to an intelligent and con-\\nscientious jury, the men and women who have\\nhighly determined that there shall be no class of\\ndrudges, and no stinking slums, omnipotent in\\nappointing that high tribunal.\\nTHE END", "height": "3664", "width": "2312", "jp2-path": "howtodoittowhich00hale_0417.jp2"}, "416": {"fulltext": "", "height": "3660", "width": "2296", "jp2-path": "howtodoittowhich00hale_0418.jp2"}, "417": {"fulltext": "", "height": "3672", "width": "2344", "jp2-path": "howtodoittowhich00hale_0419.jp2"}, "418": {"fulltext": "", "height": "3684", "width": "2296", "jp2-path": "howtodoittowhich00hale_0420.jp2"}, "419": {"fulltext": "", "height": "3656", "width": "2308", "jp2-path": "howtodoittowhich00hale_0421.jp2"}, "420": {"fulltext": "MAR 9 1900", "height": "3684", "width": "2304", "jp2-path": "howtodoittowhich00hale_0422.jp2"}, "421": {"fulltext": "", "height": "3676", "width": "2304", "jp2-path": "howtodoittowhich00hale_0423.jp2"}, "422": {"fulltext": "LIBRARY OF CONGRESS\\n006 748 867 2\\n\u00e2\u0096\u00a0Ht^flEBsSSiBSSsi\\ns\u00c2\u00a3 3r v\\n\u00e2\u0096\u00a0\u00e2\u0096\u00a0C-\\n3m8HL\\nmgft\\nBgHB\\niffiiilw", "height": "3811", "width": "2263", "jp2-path": "howtodoittowhich00hale_0424.jp2"}}