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EDITORIAL RAGE The Atlanta Georgian THE HOME RARER"!!
THE ATLANTA GEORGIAN
Published Every Afternoon Except Sunday
By THE GEORGIAN COMPANY
At Jo Want Alabama fit.. Atlanta,
Entered an second-class matter at poatoflice at Atlanta, under act of March 8,1873
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You Must Do Your Own Climbing
The Steps Are High and Broad, and the Climb Is a Long
One-to REAL SUCCESS.
Copyright, 1913,
This is the country of success and we hear endless talk
about it.
This newspaper has discussed success often, yet it takes the
subject up again to day, for the young men among our readers,
and the young women as well, are writing constantly for advice
or for suggestions.
Certain men whom we call successful, by which we mean that
they have got MONEY, have “succeeded" without the quality of
industry. They are the gamblers, the Wall Street geniuses, or
others who with tricks have got the better of their fellow men,
BUT THEY ARE NOT SUCCESSFUL.
Men of the same stamp have succeeded, even without sobriety
or honesty.
But even such success as theirs demands certain qualities.
They must have, for instance, at least temporarily, SELF DE
NIAL. They must know how to hold themselves back, husband
their resources, keep themselves in hand until they shall have
achieved the particular object or the particular sum which they
have in mind.
To tell a young man that he NEEDS certain qualities is
wasting his time and your own—except as you may direct his
attention TO THE POSSIBILITY OF DEVELOPING IN HIM
SELF the essentials of success.
The late Collis P. Huntington, asked to advise a young man,
said: “Take ten thousand dollara and go into the business of
raising rubber trees. ’' The young man didn t have ten thousand
dollars.
Mr. Huntington said: “Well, go and get it before you come
to me for advice.’’
The great railroad man ’s attitude is very muoh like that of
the ORDINARY adviser of the young. He says, “Be honest, be
industrious, be self-denying, be courageous, patient, sober'”—
but he does not tell him how he CAN BE these things.
To make a real success you must have, first of all, INDUS
TRY—the faculty for hard work. That quality is greater than
all others put together. AND YOU CAN CULTIVATE THAT
QUALITY IN YOURSELF.
Map out what you are going to do each day, AND DO IT.
Never let yourself get into the habit of leaving a thing UNFIN
ISHED. It is hard; for some it is almost impossible. But if you
WILL IT, you can make yourself a hard worker eventually. You
must do that—that is the FIRST step to the real success.
SELF DENIAL is especially a matter of self-education.
Instead of putting your mind on the question, “How can I
amuse myself or dress myself?” say to yourself, “WHAT CAN I
DO WITHOUT?”
Self-denial is not important simply beoause it saves your
money—it is especially important because IT SAVES YOUR
TIME AND YOUR VITALITY. Sobriety is, of course, a part of
self-denial. If you don't smoke excessively or at all, if you don't
drink excessively or at all—you save money and you save vital
ity. If you don’t pay foolish attention to dress—only neatness
and common sense are necessary to success—you save the time
and the thought that many men put on worthless worrying about
their personal appearance.
The most important in the line of self-denial perhaps is TO
MAKE YOURSELF NOT WORRY ABOUT WHAT OTHERS
THINK OF YOU. Try to earn the approval of those who are
worth while, and dismiss from your mind the opinion of the
crowd that means nothing to you and can do nothing for you.
More men waste time and energy and worry on the opinions of
others than would make them successful if they could be indif
ferent to public opinion.
ENTHUSIASM is one of the great factors in success. It is
important especially BEOAUSE IT HELPS A MAN TO GET A
START.
Unfortunately, enthusiasm is one of the qualities most difti
cult to cultivate. It is almost a part of a man’s own self, like his
dark hair or regular features, or wide shoulders. Yet even en
thusiasm CAN be cultivated, and it should be cultivated. Begin
by getting out of your mind the critical, complaining, dissatisfied
feelings. That is like pulling the weeds out of a field.
If you can get out of your own brain the foolish feeling of
complaint, of mortified vanity, you will be clearing the field for
enthusiasm *.o grow.
Enthusiasm is largely a matter of vitality, health and
strength.
Get up in the morning after eight hours ’ good sleep, and you
will be enthusiastic—ready to attack any proposition. Get up
with five hours' sleep and a night foolishly spent, and you will
have no strength for enthusiasm. Cultivate your strength, save
it, and train yourself to look enthusiastically and hopefully at
the world, scorning its difficulties.
Honesty has been talked of incessantly ever since the writing
of the Ten Commandments and long before. There are many
false reputations, and not a few big fortunes, built ON DISHON
ESTY. There are some men who might have been rich if they
had been dishonest, but who are poor now'. But be sure that
REAL success comes only to the honest man, to the man who
thinks and works AND TREATS OTHER MEN HONESTLY.
Whatever you do HAS GOT TO BE DONE ABSOLUTELY
BY THE EXERCISE OF YOUR OWN WILL POWER IF YOU
DECEIVE YOURSELF. BLAMING OTHERS INSTEAD OF
YOURSELF, YOU WILL NEVER GET AHEAD YOU MUST
BE YOUR OWN MOST SEVERE JUDGE. Remember that it is
not sufficient to WISH for success or to ADMIRE the qualities
that make success. You must develop those qualities and use
them.
There is one feature of real success about which we shall say
little. That is UNSELFISHNESS. It is the greatest, highest
quality of all—although the usual talkers on success do not men-
on it. Unselfishness enters into our modern calculations but
lie. Yet, any man who would be truly great in his achieve-
Ints must have for inspiration an unselfish desire to be of use
’to other men. He may pile up millions, but he will not be one
of the world's really great men unless guided by the conscious
ness that a man s first duty and last duty is to try to make others
better off and happier for his having lived on the earth.
±
DID YOU EVER KNOW IT TO FAIL?—
Copyright, 1018, International Now* ftorrW
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DOROTHY DIX SAYS:
Women Want to Reform Everybody
It Is Born in Them
By DOROTHY DIX.
T HE other day a cultured
woman, of rather senti
mental tendencies, asked
ine what I thought was the great
est art in the world.
“The art of letting other people
alone,” I answered, and then I
said, “and It’s the least under
stood."
She stared and then smiled, as
If she thought I intended to be
funny, but I was never more
deadly in earnest In my life T
have suffered, you have suffered,
the whole world haa groaned
under a martyrdom at the hands
of those who would not let us
alone, but who insisted on regula
ting our lives according to their
own notions, and without the
slightest regard for any pre
judices we might have in the op
posite direction
1 am loath to confess it. bul
these well-meaning persecutors
are generally women. Men are
so busy trying to make both ends
meet in their own business they
have scant leisure to meddle in
the affairs of their neighbors.
A shoe merchant may do busi
ness for twenty years next door
to an insurance agent without at
tempting to show him how to
write out a policy, or to conduct
his office. A woman, on the other
hand, can never see anybody do
anything differently from the way
sne does It without burning with
a fruntlc desire to correct them
and set them light.
Born With Desire to Reform
If Mrs. A's children wear fian-
nel she can no more help worry
ing over the B childen having on
cotton than she can help breath
ing. Every woman in her heart
believes that she is the only
human being who possesses the
real secret of economy, the true
religion, and an Infallible gift for
managing, and. being so perfectly
convinced of the correctness of
her point of view, it seems to her
actually criminal to let you alone
and permit you to do your own
way instead of hers.
As a matter of fact, the passion
for reforming things is inherent
in the sex. We can’t help it. We
were born that way. In its vio
lent and insane form it makes
dear, sweet, refined and angelic
girls throw themselves avvav on
disgusting, drunken brutes, whom
they marry, expecting to reform
them and lift them out of the gut
ter into respectability.
No woman escapes the fascina
tion of the idea entirely, and the
very first thing a girl thinks of
after she gets engaged is what a
perfectly delightful time she is
going to have reforming her hus
band just as soon as she gets him.
Sometimes it's his politics nnd
religion that she means to have
him change, sometimes it’s merely
the shape of his collar, or the cut
of his hair, but she’s always bent
on reforming something. If there
could be a perfect man he would
have :o live and die a bachelor.
There isn’t a woman living whom
he would interest, because there
would be nothing to change about
him.
Men seldom suffer from this
peculiar mania. When a man
first falls in love with a girl he
thinks that everything about her
§1% ' "
- ■■ • ■;
long as we can, and thus deprive
them of the great lessons experi
ence teaches, and, Anally when
they will bear coddling and lead
ing strings no longer, and they
do make a break for liberty, we
sit down and bemoan their lack
of filial reverence and gratitude.
Our theory of doing the best we
can for our children is always to
be doing something. We never
think that the very highest best—
if one may use the phrase—is to
let them alone, and let them And
out for themselves what they are x
and what they want to be. It is a
piece of monstrous vanity, any
way, to want one’s children to be
just like one’s self
Fatal Bar to Friendship.
The art of letting alone never
seems so admirable and so unat
tainable as when we deplore its
absence in our associates. Noth
ing else is so fatal a barrier to
friendship. It is not possible to
be on terms of any sort of in
timacy witl\ one woman in a hun
dred without her trying to more or
less supervise your entire affairs.
It isn't enough for a woman to be
satisfied with her own superlative
dressmaker and infallible doctor.
She is miserable until she foists
them on every one of her friends,
and then, when she falls out with
those paragons, she expects you
to change with her. All sorts of
reusons have be$n given for the
scarcity of friendship between
women. The real explanation is
right here in a nutshell.
It sounds like a Joke, but it’s
the sober truth that a woman has
to reach the very highest pinnacle
of unselAshness and generosity
before she is willing to let others
do their own way. and be happy
after their own taste, instead of
hers, but how perfect and incom
parable she is in every relation of
life when she does master the art
of letting others alone!
Day Dreams
DOROTHY DIX
is absolutely perfect, and by the
time he gets over it and gets a
second view of her, he is too wise
to undertake the Job of improving
her. He has found out that there
is nothing mutual in a woman's
idea of reform, and that she most
emphatically objects to the proc
ess being tried on her, and he
lets her alone.
Women seldom learn that, and
so we are continually treated to
the spectacle of wives who have
an unsuccessful war against their
husband’s smoking for twenty
years and who are still hammer
ing away at the same reform, in
stead of letting him smoke in
peace. It is doubtful If tobacco
is harmful. Certainly It can’t be
us bad morally, physically or
mentally as a perpetual argument
on the subject. Only fancy what
we should think of a man who
was forever harping on the in
jurious effects of chocolate
creams, or nibbling between
meals, or ice cream soda. Our
own especial vices are the only
ones that never need reforming.
There isn't much doubt that the
great domestic problem is going
to be solved when women make
up their minds to let their hus
bands alone a little more—to take
them as they are. faults and vir
tues included and indissolubly
mixed.
The virtue of letting alone is
equally applicable to children.
What modern children .suffer from
is altogether too much attention.
We are so afraid that they will
hurt themselves that we keep
them padded up in cotton wool as
By BYRON H. STAUFFER.
A N orator worn much ap
plause by declaring that
some people have wish
bones where their backbones
ought to be. It may be true that
the spinal column should not be
supplanted, but the fact is that a
stout backbone and a strong
wishbone, each in its proper place,
will go a long way toward mak
ing a Ane bird or a stalwart man.
The beginning of success is
wishing Wishing begets dream
ing, dreaming begets yearning,
yearning begets effort, effort be
gets success. Our wishes, some
one has said, are the foregleams
of our capabilities. Wishing is
not wrong. Our dreams are more
or less vague prophecies of our
possibilities.
Faith, being the substance of
things hoped for, is the link that
joins the dream to its fulfillment.
We need faith in ourselves to
start with. The croaker con
stantly talking about ill luck is
predestined to fail. Old v General
Scott laid his defeat in the Pres
idential race to the ridicule cast
upon his letter of acceptance,
which awkwardly enough began
by saying: “Gentlemen—I have
just arisen from a hasty bowl of
soup to answ er vour letter ” Wags
at once prophesied that he would
fall back into the steaming bowl
with a splash. The verdict of
posterity is that he was timid in
declaring his policies and too
modest in his protests that his
party could easily have found a
better man
Get us not despise dreams:
they are the precursors of
achievements. Every castle must
first be an air castle, and after
ward one of stone and mortar.
A drowsing boy heard Bow Bells
ringing. What are they saying?
Well, to the enterprising coster
they say: “Wake up.” To the
lazy coster they say: Sleep on.”
But to that tired lad seated on
Highgate Hill, resting after his
Aight from his master’s house:
“Turn again, Whittington, thrice
Lord Mayor of London.” They
speak so plainly, the boy rises
and trudges back to his task and
to the scolding cook.
I like to read of Dick Whitting
ton. The story of his life as
sures us that there is always
hope for the poor youth whose
day dream is coupled with dili
gence and frugality. I do not
like to have the story of his cat
branded a legend. There is as
much authority for it as for the
average incident of biography.
Sir Richard Whittington’s name
appears in the records of the city
of London as its Lord Mayor for
three different terms, covering
the years 1397, 1406 and 1419. He
was a creditor in large amounts
to Henry the Fourth and his son,
Henry the Fifth. The invoices
are still in existence which show
that he bought on the continent
the wedding trousseaux of the
Princess Blanche* and the Prin
cess Philippa. And the founda
tion of the fortune of this Middle
Age merchant prince seems to
have been a cat and a day dream.
The Garden of Dreams
By E. T. SWEET.
O GARDEN of dreams, where
roses smile,
Bathed in dew at the break
of day!
Where the wear' - spirit loves to
while
The halcyon hours away.
I'd linger with joy o’er the mo
ments passed
Where the bees on the blossoms
sup—
But some rock I must at the
chickens cast
That are digging my garden «p.
Rev. John E. White
Writes on
Interesting Sinners
and Stale Saints
V* t.
The Problem of Religion Is to Sweeten
the Saints and Save the Sinners.
He Says There Are No Godless
Good or Godly Bad.
WRITTEN FOR THE GEORGIAN
By REV. DR. JOHN E. WHITE
Pastor Second Baptist Church
rpHE popular expression about
I ‘Interesting Sinners and
Stale Saints” indicates a
situation that ought to be looked
into. It is a disquieting discrim
ination with enough sting in it to
justify an investigation. Reli
gion stands or falls with the sort
of life and character it creates
and sustains. The Absolute reli
gion may dispute Pragmatism as
an unfriendly Philosophy, but it
can not avoid the pragmatic test,
and Its sovereignty as truth is
finally demonstrated only as it
produces the noblest and most at
tractive human beings. “The
War of Religions.” of which the
Cambridge historians made so
much, is in the last analysis a
confiict of ideals. The true reli
gion shall be able to present to
the world a superior attraction or
it can not win and can not hold
men. Its superiority must be con
vincing in its character before it
can be convincing in its creeds.
Its success depends at last on Us
ability to appeal powerfully to
the highest admirations of hu
manity. The tree is judged by its
fruits and so is religion judged.
If its fruit is full and beautiful
and sweet, its appeal to men can
not. be resisted. If its fruit is
scant and ugly and sour they will
pass it by, looking for a better
tree.
The question, then, of ‘ Inter
esting Sinners and Stale Saints”
is a serious inquiry. Why is it
that with nine out of ten people
you meet the proverbial “Sinner”
Is more engaging than the pro
verbial “Saint?” Why is it that
a general sentiment should exist
that sinners are juicy and saints
insipid ?
Look at the literature of the
world. Our greatest books are
about the wicked people, from
Adam and Cain down to the
Iliad and Shakespeare, and Hugo
and Stevenson. It is notorious
that the popular mind responds
to the Jim Bludsoes, and Kipling’s
Bar Room Heroes, and Roosevelt’s
Rough Riders, and Trilby.
When it happens that the sin
ners become saints, as in the case
of Jacob, David and Saul of Tar
sus. or Augustine and Jean Val
Jean and Jerry McAuley, the in
terest still lingers about the sin
ner and his piquant quality seems
to come over as a sort of charm.
Now literature assumes to be the
true mirror of life.
Godless Good and Godly Bad.
The great authors are supposed
to interpret the essential human
ity and sound the universal note.
There may be some reason for
this apparent prejudice of litera
ture that dresses up its saints in
somber drab and dull colors and
portrays the gay sparks, the tough
heroes so alluringly.
Before we charge Literature^
with a bad bias and an inventive
prejudice we must remember that
its success as literature depends
entirely upon the existence some
where of the people who sat for
the portraits. The saints w r ould
have a good quarrel with litera
ture on this score if they them
selves did not confess a leaning in
precisely the same direction.
There is a most famous in
stance of one who was saintliest
of all. but who confessed a de
cided preference for the unreputa-
ble and off-color folk—the Publi
cans and the Sinners.
The trouble with the popular
judgment against the Saints is
that it does not discriminate at
the right place nor between the
right example. For instance, an
English periodical has been
breaking a lanfe in behalf of
“The Godless Good.” The claim
Is that there are numbers of men
without any relation to religion
who are actually better than
many of the Orthodox.
These are designated as “The
Godless Good.” Only on one con
dition is such a designation al
lowable. There is no “Godless
Good” in this world, but we wtB
allow the phrase on this con
dition: We will call them “The
Godless Good” to offset another
ineptitude of words which de
scribes another class of men who
may be known as ‘‘The Godly
Bad.”
The clear way out of the tangle
is never to forget that religion
and life are inseparable and that
a creed is valueless to any man
until he realizes and illustrates it
in his character and conduct. Tho
unfairness of popular compari
sons between Saints and Sinners
lies in the selection of the bent
Sinners on one hand and the
worst Saints on the other.
Everything worthily interest
ing in the sinner belongs to the
saint. There would be fewer
people willing to be classed
as sinners outside the pale of re
ligion if there were more saints
inside the pale of religion to ex
hibit the full panoply of beauty
which belongs to all who have
entered consciously into the
abounding liveliness of genuine
religion.
Brooks and George.
The great movement in our time
is not, as some suppose, against
the Faith once for all delivered
to the Saints, but against the
saints who have not once for all
delivered themselves over to tha
Faith. The importance of the fun
damentals in theology was never
so emphatic as in this day, when
the world is so exacting of char
acter and life. Doctrines must re
joice in deeds and creeds become
jubilant In conduct, for every vine
must smile toward wine and every
foundation must find its vindica
tion in the palace erected thereon.
It is the task of the church t#
sweeten its saints and save tha
sinners. A true saint is a sinner
saved by grace.
It was said of Phillips Brooks:
“He is a saint, but he is so hu
man that you do not mind it.”
Christianity is out to produce that
sort of saint. The point about
Ben Aldhem was that though the
angel told him that his name was
not found among those that loved
the Lord, he replied: “I pray
thee, then, write me as one who
loves his fellow' men.”
Henry George, the great single-
taxer, did not arrive at his reli
gion by the conventional route,
but he arrived. In his fomoua In
terview with Cardinal Manning, it
was discovered that the Church
man and Theologian and Mr.
George tvere spiritual brothers,
since both affirmed their love for
humanity. The Cardinal said:
“Mr. George, I loved the Lord
Jesus Christ and. therefore, loved
my fellow men.” Mr. George re
plied to the prelate: “Cardinal.
I loved my fellow men and, there
fore, I loved the Lord Jesus
Christ.’’ The gTeat doctrines of
religion will move toward en
thronement in the popular heart
when people are compelled to
say: ‘Behold the interesting
saints and the stale sinners.”
WANTING AND NEEDING
By WIGHTMAN F. MELTON
of Emory College, Oxford, Ga.
S OME years ago a white family
was moving out of a base
ment on Linden Avenue
Baltimore, near Richmond Mar
ket. A one-mule wagon contained
all the belongings, and there was
no chair on the wagon. A passer
by overheard this bit of conver
sation between two negro women
next door:
“Didn't they have a chair last
year?”
“Why, no. woman, it was year-
before-last that they had a
chair! ”
That family wanted what it
needed, and it needed it whether
it wanted it or not.
A savings bank offered a prize
for the best advertisement of its
business submitted. The prize
winner began w’ith this sentence:
“He who works for small wages
and saves something every week
is better off at the end of the
year, than the man who works
for a big salary and saves noth
ing.” The spendthrift is usually
the person who wants what he
does not need.
Humanity may be classified in
the following ascending scale:
1. The ignorant, who do not
want, but need;
2. The foolish, who do not need,
but want;
3. The poor, who both want and
need, need and want;
4. The comfortable, who do not
want and do not need:
5. The contented, the happiest
people on earth, whose wants and ;
needs coincide; they w’ant only
what they need, and they need
only what they want.