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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 Subscription Price— Delivered by carrlei. 10 cent* a week. Uy mall, $6.00 a year. Payable In Advance 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 ^CONFOUrtp AUTOMO&II-E3! „ \TMtY Od&MT To 3E A0OU&HEP, N PY law; > . — WHEN YOU RE A PEPEST^iAll v OuRS 50RI ON AUTOMOBILES: /' Wow/OtCAR W^ULYA«!t\ A *PIM UP THE ROAP AHPJ VTkY HfcR OUT J ri_OOK5 GOOD ToMt. I’LL Buy one 1 Hr The *m? 5IX*' GReate>t car, ok EARTtf SEU STARTER,,: MAv(EY(t’> owK GASoptHE,. RtPAlRV rf> <Swk ■URE&, > WASWt<p TmVwttK teoo ' gUl - ¥ -Vhsm You get am automobiue,- fCONFOUND PEPE.5TRIANV. \TweY ought to kept n ~ ,oft HE PU0MC ROApV) A BYL/YW^ V U- - You RE Sore OKI PEJ>t5>TRlAlMS»\ 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.