Verestchagin, the famous Russian artist, once painted a picture above the clouds. He climbed to the top of one of the Himalaya Mountains, and lived amid the snow and ice, where the colorings were gorgeous in beauty. There he portrayed the mighty peaks and the beauty of the morning clouds as no other artist has ever done.
Verestchagin, the famous Russian artist, once painted a picture above the clouds. He climbed to the top of one of the Himalaya Mountains, and lived amid the snow and ice, where the colorings were gorgeous in beauty. There he portrayed the mighty peaks and the beauty of the morning clouds as no other artist has ever done.
Elevation of life has much to do with vision of soul.
(1410)
Higher, Survival of the—SeeGood Victorious.
HIGHER, THE
There is an old Dutch picture of a little child who is dropping from his hands a beautiful toy. Looking at the painting, one is surprized to see the plaything so carelessly abandoned; until, following the child’s eye to the corner of the picture, one sees a lovely white dove flying down into the child’s outstretched hands.
There is an old Dutch picture of a little child who is dropping from his hands a beautiful toy. Looking at the painting, one is surprized to see the plaything so carelessly abandoned; until, following the child’s eye to the corner of the picture, one sees a lovely white dove flying down into the child’s outstretched hands.
That is the way it will be with all of us as soon as we actually begin to see the pure beauties and joys of the higher life. All our silly playthings will be allowed to fall out of our hands. We shall let go of fashion and luxury, and idle dissipation, and proud ambition, and greed for gain, and desire for men’s applause and for advancement in the world, and we shall stretch out our hands for the things that are best worth having. Those are the things which will stay with us. They will give something of their nature to our lives, and will ennoble everything they touch. (Text.)
(1411)
Highways—SeePaths, Keeping One’s Own.
HISTORY AND MUSIC CORRELATED
How closely our own history and our songs are connected! One can not properly teach our “Star-spangled Banner” without going quite into detail and telling the thrilling incidents surrounding its creation. No wedding of poetry and music has ever been made under more inspiring circumstances. It was caught up in the camps, sung around the bivouac-fires, and whistled in the streets. When peace was declared and the soldiers went back to their homes, they carried this song in their hearts, as the most precious souvenir of the War of 1812. Then there are other patriotic songs, all one with our history. Boys, as a rule, prefer these songs, and will sing them with a hearty zest. I think they must appreciate the feeling of the young major in a Confederate uniform, who said: “Boys, if we’d had your songs, we’d have licked you out of your boots! Who couldn’t have marched and fought with such songs?”—Elizabeth Casterton, “Journal of the National Educational Association,” 1905.
How closely our own history and our songs are connected! One can not properly teach our “Star-spangled Banner” without going quite into detail and telling the thrilling incidents surrounding its creation. No wedding of poetry and music has ever been made under more inspiring circumstances. It was caught up in the camps, sung around the bivouac-fires, and whistled in the streets. When peace was declared and the soldiers went back to their homes, they carried this song in their hearts, as the most precious souvenir of the War of 1812. Then there are other patriotic songs, all one with our history. Boys, as a rule, prefer these songs, and will sing them with a hearty zest. I think they must appreciate the feeling of the young major in a Confederate uniform, who said: “Boys, if we’d had your songs, we’d have licked you out of your boots! Who couldn’t have marched and fought with such songs?”—Elizabeth Casterton, “Journal of the National Educational Association,” 1905.
(1412)
HOLDING THEIR OWN
Two tired tourists were tramping in Switzerland. They were on the way to Interlaken, where they proposed to dine and pass the night. Late in the afternoon, whenhunger and fatigue began to make walking unpleasant, they accosted a farmer.“How far is it,” they asked, “to Interlaken?”“Two miles,” was the reply.They walked hopefully on. A half hour passed. Interlaken was not yet in sight. So, seeing another farmer in a field, they shouted to him:“Are we near Interlaken?”“Keep straight forward,” the farmer shouted back; “it’s just two miles.”The tired, hungry tourists trudged on again. Another half-hour passed, and still no sign of Interlaken.“Is Interlaken very far from here?” they asked a third farmer.“No, gentlemen,” said the farmer, “it is only two miles.”Then the tourists looked at one another, and the younger sighed and exclaimed:“Well, thank goodness, we’re holding our own, anyhow.”—ClevelandLeader.
Two tired tourists were tramping in Switzerland. They were on the way to Interlaken, where they proposed to dine and pass the night. Late in the afternoon, whenhunger and fatigue began to make walking unpleasant, they accosted a farmer.
“How far is it,” they asked, “to Interlaken?”
“Two miles,” was the reply.
They walked hopefully on. A half hour passed. Interlaken was not yet in sight. So, seeing another farmer in a field, they shouted to him:
“Are we near Interlaken?”
“Keep straight forward,” the farmer shouted back; “it’s just two miles.”
The tired, hungry tourists trudged on again. Another half-hour passed, and still no sign of Interlaken.
“Is Interlaken very far from here?” they asked a third farmer.
“No, gentlemen,” said the farmer, “it is only two miles.”
Then the tourists looked at one another, and the younger sighed and exclaimed:
“Well, thank goodness, we’re holding our own, anyhow.”—ClevelandLeader.
(1413)
Holystoning—SeeDrudgery.
HOMAGE
When Rollo, the Dane, made his treaty with Charles the Simple, of France, by which he became a Christian and won Giselle, a daughter of Charles, for his wife, one of the ceremonies to be performed was to do homage. This was to kneel, clasp hands with the king, and kiss his foot, which was covered with an elegantly-fashioned slipper on such occasions—all in token of submission. But the proud Rollo did all save kissing the foot. No remonstrance, urgency or persuasion could induce him to consent to it.On the slipper which the pope of Rome for hundreds of years has worn on certain state occasions, and which the kneeling suppliant kisses, is embroidered a cross, the sacred symbol of the divine Redeemer’s sufferings and death. (Text.)
When Rollo, the Dane, made his treaty with Charles the Simple, of France, by which he became a Christian and won Giselle, a daughter of Charles, for his wife, one of the ceremonies to be performed was to do homage. This was to kneel, clasp hands with the king, and kiss his foot, which was covered with an elegantly-fashioned slipper on such occasions—all in token of submission. But the proud Rollo did all save kissing the foot. No remonstrance, urgency or persuasion could induce him to consent to it.
On the slipper which the pope of Rome for hundreds of years has worn on certain state occasions, and which the kneeling suppliant kisses, is embroidered a cross, the sacred symbol of the divine Redeemer’s sufferings and death. (Text.)
But true homage is not ceremony, it is the attitude of the soul toward one who is greater.
(1414)
HOMAGE TO CHRIST
The following story is told of England’s Queen:
When Queen Victoria was but a girl they went to instruct her in matters of court etiquette. “You are to go to hear ‘the Messiah’ to-morrow night, and when they sing through the oratorio and come to the hallelujah chorus, we will all rise, but you are the Queen; sit still.” So when they came to the hallelujah chorus the Englishmen sprang to their feet and cheered, while the Queen sat; but when they came to the place where they sang, “And King of kings and Lord of lords,” she rose and bowed her head. That was at the beginning of her reign.But when she came almost to the end of her reign, and Canon Farrar was preaching on the second coming of Christ, she sent for him to enter the Queen’s box, and when he came in, Her Majesty said:“Dr. Farrar, I wish that the Savior might come while I am still upon the throne, because,” she said, “I should like to take the crown of England and lay it at His feet.” (Text.)
When Queen Victoria was but a girl they went to instruct her in matters of court etiquette. “You are to go to hear ‘the Messiah’ to-morrow night, and when they sing through the oratorio and come to the hallelujah chorus, we will all rise, but you are the Queen; sit still.” So when they came to the hallelujah chorus the Englishmen sprang to their feet and cheered, while the Queen sat; but when they came to the place where they sang, “And King of kings and Lord of lords,” she rose and bowed her head. That was at the beginning of her reign.
But when she came almost to the end of her reign, and Canon Farrar was preaching on the second coming of Christ, she sent for him to enter the Queen’s box, and when he came in, Her Majesty said:
“Dr. Farrar, I wish that the Savior might come while I am still upon the throne, because,” she said, “I should like to take the crown of England and lay it at His feet.” (Text.)
(1415)
HOME
Lamar Fontaine describes graphically the effect upon contending armies of the strains of “Home, Sweet Home”:
Just before “taps” every band, on both sides, sent the strains of that immortal song, “Home, Sweet Home,” in soul-stirring notes out on the wings of the night, quivering and reverberating, with endless echoes from hill, dale, and valley—and answered by a thousand brass instruments, bass and kettledrums, and more than a hundred thousand living throats. It was a time and scene never to be forgotten, for in that hour Yank and Reb were kin, and the horrors of war, the groans of the dead and dying upon the bleak, wind-swept field of death at our very feet were forgotten, and the whole armies of the gray and blue were wafted back to the quiet fireside of mother and father, wife and babes, far, far from the bloody, corpse-strewn plain beneath us.—“My Life and My Lectures.”
Just before “taps” every band, on both sides, sent the strains of that immortal song, “Home, Sweet Home,” in soul-stirring notes out on the wings of the night, quivering and reverberating, with endless echoes from hill, dale, and valley—and answered by a thousand brass instruments, bass and kettledrums, and more than a hundred thousand living throats. It was a time and scene never to be forgotten, for in that hour Yank and Reb were kin, and the horrors of war, the groans of the dead and dying upon the bleak, wind-swept field of death at our very feet were forgotten, and the whole armies of the gray and blue were wafted back to the quiet fireside of mother and father, wife and babes, far, far from the bloody, corpse-strewn plain beneath us.—“My Life and My Lectures.”
(1416)
How few people go into raptures over home. Helen T. Churchill did at least in this poem:
One spot alone on earthIs fair to me—There centers all the mirth,There I would be.There, only there, God’s sunlight pierces throughAnd all the heaven paints with stainless blue.You praise this land as fair,Its streams, its bow’rs;The common weeds are thereAs rarest flow’rs—The fields Elysian. Ah, why should we roam?One spot alone enchants—we call it home!(Text.)—The Woman’s Home Companion.
One spot alone on earthIs fair to me—There centers all the mirth,There I would be.There, only there, God’s sunlight pierces throughAnd all the heaven paints with stainless blue.You praise this land as fair,Its streams, its bow’rs;The common weeds are thereAs rarest flow’rs—The fields Elysian. Ah, why should we roam?One spot alone enchants—we call it home!(Text.)—The Woman’s Home Companion.
One spot alone on earthIs fair to me—There centers all the mirth,There I would be.There, only there, God’s sunlight pierces throughAnd all the heaven paints with stainless blue.
One spot alone on earth
Is fair to me—
There centers all the mirth,
There I would be.
There, only there, God’s sunlight pierces through
And all the heaven paints with stainless blue.
You praise this land as fair,Its streams, its bow’rs;The common weeds are thereAs rarest flow’rs—The fields Elysian. Ah, why should we roam?One spot alone enchants—we call it home!(Text.)—The Woman’s Home Companion.
You praise this land as fair,
Its streams, its bow’rs;
The common weeds are there
As rarest flow’rs—
The fields Elysian. Ah, why should we roam?
One spot alone enchants—we call it home!(Text.)
—The Woman’s Home Companion.
(1417)
SeeHeaven Our Home.
HOME ATMOSPHERE
The atmosphere of a home expresses a clearly defined reality. The atmosphere is the spirit of the house, emanating from the deep well of the subconscious mind of the homekeeper. God has created no more gracious figure in His great world than that of the wife and mother, who gives to the very place of her abode her own quiet, buoyant, soothing spirit. What she is in the unsounded deeps of her being will appear in time in the house where she dwells and in the faces of the little children that look up to her. On the other hand, the home of the card-club woman and the home of the gad-about! Who does not know them and shudder at the thought? Their atmosphere is that of restlessness and spiritual poverty. Wo betide her children and her husband; for she can not give them, after their day of temptations and vexation, that by which they are renewed, the spirit of peace and quiet confidence in good.—Robert MacDonald.
The atmosphere of a home expresses a clearly defined reality. The atmosphere is the spirit of the house, emanating from the deep well of the subconscious mind of the homekeeper. God has created no more gracious figure in His great world than that of the wife and mother, who gives to the very place of her abode her own quiet, buoyant, soothing spirit. What she is in the unsounded deeps of her being will appear in time in the house where she dwells and in the faces of the little children that look up to her. On the other hand, the home of the card-club woman and the home of the gad-about! Who does not know them and shudder at the thought? Their atmosphere is that of restlessness and spiritual poverty. Wo betide her children and her husband; for she can not give them, after their day of temptations and vexation, that by which they are renewed, the spirit of peace and quiet confidence in good.—Robert MacDonald.
(1418)
HOME, CHOICE OF A
An English swallow once selected a strange resting-place. At Corton, Lowestoft, England, a naturalist discovered a swallow’s nest with young birds in it on the revolving part of the machinery of a common windmill.The particular spot chosen was the “wallomer,” the outer edge of one of the wheels. The revolutions averaged thirty a minute, and the naturalist estimated that in that time the nest traveled about one hundred and eighty feet. The young birds would certainly be experienced travelers before they left such a nest.The mother bird, when sitting, usually traveled tail foremost, and when she entered or left the mill she had to make use of the hole through which the laying shaft projected. To do this it was necessary for her to dodge the sails, which were, of course, hung close to the wall of the mill.When the creaking and shaking of the machinery of a windmill is taken into account, one can hardly fail to be struck with the peculiar taste of the bird that chose such an apparently uncongenial spot in which to rear her young.—Harper’s Weekly.
An English swallow once selected a strange resting-place. At Corton, Lowestoft, England, a naturalist discovered a swallow’s nest with young birds in it on the revolving part of the machinery of a common windmill.
The particular spot chosen was the “wallomer,” the outer edge of one of the wheels. The revolutions averaged thirty a minute, and the naturalist estimated that in that time the nest traveled about one hundred and eighty feet. The young birds would certainly be experienced travelers before they left such a nest.
The mother bird, when sitting, usually traveled tail foremost, and when she entered or left the mill she had to make use of the hole through which the laying shaft projected. To do this it was necessary for her to dodge the sails, which were, of course, hung close to the wall of the mill.
When the creaking and shaking of the machinery of a windmill is taken into account, one can hardly fail to be struck with the peculiar taste of the bird that chose such an apparently uncongenial spot in which to rear her young.—Harper’s Weekly.
(1419)
Home Discipline—SeeFamily Religion.
HOME, FOUNDATION OF THE REPUBLIC
Judge Ben B. Lindsey who has secured many things for the children during the last ten years, such as playgrounds, detention schools, public baths, probation system, summer outings, fresh-air camps, etc., says in theSurvey:
What began to loom upon me almost to oppress me, was the injustice in our social and economic system that made most of these palliatives necessary. I began to see more than I ever saw in my life how the foundation of the republic is the home, and the hope of the republic is in the child that comes from the home, and that there can be no real protection, no real justice for the child, until justice is done the home. More than through books I saw through the tears and misfortunes of these children, the defects and injustice in our social, political and economic conditions, and I have to thank the child for my education. After ten years I owe more to the children than they owe to me. They have helped me be a better man, and, I am sure, a more useful and serviceable one. I had learned to love to work with them and for them in the boys’ clubs, the recreation centers, through the court and probation work and in other ways, and when I began to see, as I thought I saw, some of the causes of poverty, misfortune, misery, and crime, I began to question myself. Could I help do real justice to the child unless I could help smash some of these causes that were smashing the homes, crippling the parents and robbing the child of his birth-right?
What began to loom upon me almost to oppress me, was the injustice in our social and economic system that made most of these palliatives necessary. I began to see more than I ever saw in my life how the foundation of the republic is the home, and the hope of the republic is in the child that comes from the home, and that there can be no real protection, no real justice for the child, until justice is done the home. More than through books I saw through the tears and misfortunes of these children, the defects and injustice in our social, political and economic conditions, and I have to thank the child for my education. After ten years I owe more to the children than they owe to me. They have helped me be a better man, and, I am sure, a more useful and serviceable one. I had learned to love to work with them and for them in the boys’ clubs, the recreation centers, through the court and probation work and in other ways, and when I began to see, as I thought I saw, some of the causes of poverty, misfortune, misery, and crime, I began to question myself. Could I help do real justice to the child unless I could help smash some of these causes that were smashing the homes, crippling the parents and robbing the child of his birth-right?
(1420)
HOME LIGHTS
The light of the home is indeed glorious. We think of the lighting of the lamps at eventime and find, in the coming of that artificial day which sets the light in the window, a sign of defiance to the night, as if it were a great triumph of human intelligence. It is, indeed, a triumph. The thought of sending on the heels of the day another day which keeps off the darkness of night shows how well man has mastered the forcesaround him. The spiritual light within the home, however, is greater than this—the kindliness of husband and wife toward each other and toward the children, the light on the faces of the home circle, this is a more precious gleam than any which shines from star or sun.—Francis J. McConnell.
The light of the home is indeed glorious. We think of the lighting of the lamps at eventime and find, in the coming of that artificial day which sets the light in the window, a sign of defiance to the night, as if it were a great triumph of human intelligence. It is, indeed, a triumph. The thought of sending on the heels of the day another day which keeps off the darkness of night shows how well man has mastered the forcesaround him. The spiritual light within the home, however, is greater than this—the kindliness of husband and wife toward each other and toward the children, the light on the faces of the home circle, this is a more precious gleam than any which shines from star or sun.—Francis J. McConnell.
(1421)
HOME, LONGING FOR
Come away! come away! you can hear them calling, calling,Calling us to come to them, and roam no more,Over there beyond the ridges and the land that lies between us,There’s an old song calling us to come!Come away! come away! for the scenes we leave behind usAre barren for the lights of home and a flame that’s young forever;And the lonely trees around us creak the warning of the night-wind,That love and all the dreams of love are away beyond the mountains,The songs that call for us to-night, they have called for men before us,And the winds that blow the message, they have blown ten thousand years;But this will end our wander-time, for we know the joy that waits usIn the strangeness of home-coming, and a faithful woman’s eyes.Come away! come away; there is nothing now to cheer us—Nothing now to comfort us, but love’s road home:Over there beyond the darkness there’s a window gleams to greet us,And a warm hearth waits for us within.—Edward Arlington Robinson, “The Wilderness.”
Come away! come away! you can hear them calling, calling,Calling us to come to them, and roam no more,Over there beyond the ridges and the land that lies between us,There’s an old song calling us to come!Come away! come away! for the scenes we leave behind usAre barren for the lights of home and a flame that’s young forever;And the lonely trees around us creak the warning of the night-wind,That love and all the dreams of love are away beyond the mountains,The songs that call for us to-night, they have called for men before us,And the winds that blow the message, they have blown ten thousand years;But this will end our wander-time, for we know the joy that waits usIn the strangeness of home-coming, and a faithful woman’s eyes.Come away! come away; there is nothing now to cheer us—Nothing now to comfort us, but love’s road home:Over there beyond the darkness there’s a window gleams to greet us,And a warm hearth waits for us within.—Edward Arlington Robinson, “The Wilderness.”
Come away! come away! you can hear them calling, calling,Calling us to come to them, and roam no more,Over there beyond the ridges and the land that lies between us,There’s an old song calling us to come!
Come away! come away! you can hear them calling, calling,
Calling us to come to them, and roam no more,
Over there beyond the ridges and the land that lies between us,
There’s an old song calling us to come!
Come away! come away! for the scenes we leave behind usAre barren for the lights of home and a flame that’s young forever;And the lonely trees around us creak the warning of the night-wind,That love and all the dreams of love are away beyond the mountains,The songs that call for us to-night, they have called for men before us,And the winds that blow the message, they have blown ten thousand years;But this will end our wander-time, for we know the joy that waits usIn the strangeness of home-coming, and a faithful woman’s eyes.Come away! come away; there is nothing now to cheer us—Nothing now to comfort us, but love’s road home:Over there beyond the darkness there’s a window gleams to greet us,And a warm hearth waits for us within.—Edward Arlington Robinson, “The Wilderness.”
Come away! come away! for the scenes we leave behind us
Are barren for the lights of home and a flame that’s young forever;
And the lonely trees around us creak the warning of the night-wind,
That love and all the dreams of love are away beyond the mountains,
The songs that call for us to-night, they have called for men before us,
And the winds that blow the message, they have blown ten thousand years;
But this will end our wander-time, for we know the joy that waits us
In the strangeness of home-coming, and a faithful woman’s eyes.
Come away! come away; there is nothing now to cheer us—
Nothing now to comfort us, but love’s road home:
Over there beyond the darkness there’s a window gleams to greet us,
And a warm hearth waits for us within.
—Edward Arlington Robinson, “The Wilderness.”
(1422)
Home Privacy—SeePrivacy, Lack of.
HOME, THE OLD AND NEW
The old home, with its family-room, evening-lamp, regular life, and community of interests, has given place to a home in which the family are all together for the first time in the day at the evening meal, and then only for a brief hour, after which they scatter to their several engagements. A little boy was asked by a neighbor, as his father was leaving the house one morning, who that gentleman was, and he replied: “Oh, I don’t know; he’s the man who stays here nights.” This might well be a leaf from the actual home life in our cities. In some cases fathers and mothers too seldom see their children. Business claims their daylight hours; committee, board, or lodge meetings claim their evenings; and so the fathers are unavoidably, as it would seem, away from home. The church and sundry organizations for social service or self-improvement leave the mothers little time for their own needy but uncomplaining households. The children have their own friends and social life, in which the parents have all too small a place and influence.—George B. Stewart, “Journal of the Religious Education Association,” 1903.
The old home, with its family-room, evening-lamp, regular life, and community of interests, has given place to a home in which the family are all together for the first time in the day at the evening meal, and then only for a brief hour, after which they scatter to their several engagements. A little boy was asked by a neighbor, as his father was leaving the house one morning, who that gentleman was, and he replied: “Oh, I don’t know; he’s the man who stays here nights.” This might well be a leaf from the actual home life in our cities. In some cases fathers and mothers too seldom see their children. Business claims their daylight hours; committee, board, or lodge meetings claim their evenings; and so the fathers are unavoidably, as it would seem, away from home. The church and sundry organizations for social service or self-improvement leave the mothers little time for their own needy but uncomplaining households. The children have their own friends and social life, in which the parents have all too small a place and influence.—George B. Stewart, “Journal of the Religious Education Association,” 1903.
(1423)
HOME VALUES
“American art-students,” says Mr. L. Scott Dabo, a writer inThe Arena, “make a mistake when they seek an ‘artistic atmosphere’ in Europe. To go abroad in search of beauty betrays soul poverty. The American who fails to find beauty in American landscape or artistic atmosphere among his fellow students, will never find either abroad, whatever he may induce himself to think. After the student has been thoroughly formed at home and merged into the artist, and not before, will he be capable of appreciating at its true value what the rest of the world has to offer.”
“American art-students,” says Mr. L. Scott Dabo, a writer inThe Arena, “make a mistake when they seek an ‘artistic atmosphere’ in Europe. To go abroad in search of beauty betrays soul poverty. The American who fails to find beauty in American landscape or artistic atmosphere among his fellow students, will never find either abroad, whatever he may induce himself to think. After the student has been thoroughly formed at home and merged into the artist, and not before, will he be capable of appreciating at its true value what the rest of the world has to offer.”
(1424)
HOME WHERE THE HEART IS
The following story is told of Hiram Powers, the sculptor:
Hiram Powers for thirty years wrought in Florence, Italy, away from his native land. Here he produced the “Liberty” which surmounts the Capitol at Washington, and such idealizations as “The Massachusetts Puritan,” and “The California Pioneer.” When asked once how he could keep so closely in touch with American life, tho he had been away from his native land so long, he replied, “I have never been out of touch with America itself. I have eaten and slept in Italy for thirty-odd years, but I have never lived anywhere but in the United States.”
Hiram Powers for thirty years wrought in Florence, Italy, away from his native land. Here he produced the “Liberty” which surmounts the Capitol at Washington, and such idealizations as “The Massachusetts Puritan,” and “The California Pioneer.” When asked once how he could keep so closely in touch with American life, tho he had been away from his native land so long, he replied, “I have never been out of touch with America itself. I have eaten and slept in Italy for thirty-odd years, but I have never lived anywhere but in the United States.”
As the sculptor lived in the United States while working in Italy, so it is possible for the Christian to be a citizen of heaven while staying and working here on earth. (Text.)
(1425)
HOMELESS
Joseph H. Choate tells the story of how he was approached one wet, wintry night on one of London’s lonely streets by a policeman.“I say, old chap,” called the “bobby,” “what are you doing walking about in this beastly weather? Better go home.”“I have no home,” replied Mr. Choate. “I am the American ambassador.”This story is repeated in a pamphlet issued by the American Embassy Association, whose purpose is to promote and encourage the acquisition by the United States of permanent homes for its ambassadors in foreign capitals.
Joseph H. Choate tells the story of how he was approached one wet, wintry night on one of London’s lonely streets by a policeman.
“I say, old chap,” called the “bobby,” “what are you doing walking about in this beastly weather? Better go home.”
“I have no home,” replied Mr. Choate. “I am the American ambassador.”
This story is repeated in a pamphlet issued by the American Embassy Association, whose purpose is to promote and encourage the acquisition by the United States of permanent homes for its ambassadors in foreign capitals.
(1426)
HOMESICKNESS
A young Swedish girl was very homesick. “You ought to be contented, and not fret for your old home, Ina,” said her mistress, as she looked at the dim eyes of the girl. “You are earning good wages, your work is light, every one is kind to you, and you have plenty of friends here.”“Yas’m,” said the girl; “but it is not the place where I do be that makes me vera homesick; it is the place where I don’t be.” (Text.)—Louis Albert Banks.
A young Swedish girl was very homesick. “You ought to be contented, and not fret for your old home, Ina,” said her mistress, as she looked at the dim eyes of the girl. “You are earning good wages, your work is light, every one is kind to you, and you have plenty of friends here.”
“Yas’m,” said the girl; “but it is not the place where I do be that makes me vera homesick; it is the place where I don’t be.” (Text.)—Louis Albert Banks.
(1427)
HOMING INSTINCT, THE
The soul’s instinct toward the immortal life is like the instinct of these wasps:
Fabre, the wonderful French observer of wasps, experimented on them in regard to the matter of finding and knowing their holes, by carrying them away shut up in a dark box to the center of a village three kilometers from the nesting-ground, and releasing them after being kept all night in the dark boxes. These wasps when released in the busy town, certainly a place never visited by them before, immediately mounted vertically to above the roofs and then instantly and energetically flew south, which was the direction of their holes. Nine separate wasps, released one at a time, did this without a moment’s hesitation, and the next day Fabre found them all at work again at their hole-digging. He knew them by two spots of white paint he had put on each one.—Vernon L. Kellogg, “Insect Stories.”
Fabre, the wonderful French observer of wasps, experimented on them in regard to the matter of finding and knowing their holes, by carrying them away shut up in a dark box to the center of a village three kilometers from the nesting-ground, and releasing them after being kept all night in the dark boxes. These wasps when released in the busy town, certainly a place never visited by them before, immediately mounted vertically to above the roofs and then instantly and energetically flew south, which was the direction of their holes. Nine separate wasps, released one at a time, did this without a moment’s hesitation, and the next day Fabre found them all at work again at their hole-digging. He knew them by two spots of white paint he had put on each one.—Vernon L. Kellogg, “Insect Stories.”
(1428)
HONESTY
A merchant prince once pointed out a clerk in his employ to a friend, and said, “That young man is my banker. He alone has entire control of my finances. He could abscond with a hundred thousand dollars without my preventing it.” Seeing the friend’s evident disapproval at so great trust in one man, he continued, “I would trust him as I would my minister. He is absolutely honest; he could not steal.” And there are thousands of such men who have passed beyond temptation because of the ingrained, undisturbed integrity, acquired by a reverence for right and an early resolution to be true.—James T. White, “Character Lessons.”
A merchant prince once pointed out a clerk in his employ to a friend, and said, “That young man is my banker. He alone has entire control of my finances. He could abscond with a hundred thousand dollars without my preventing it.” Seeing the friend’s evident disapproval at so great trust in one man, he continued, “I would trust him as I would my minister. He is absolutely honest; he could not steal.” And there are thousands of such men who have passed beyond temptation because of the ingrained, undisturbed integrity, acquired by a reverence for right and an early resolution to be true.—James T. White, “Character Lessons.”
(1429)
SeeBargain Discountenanced;Christian Honesty.
HONESTY IN BUSINESS
The story is told of a young merchant who, beginning business some fifty years ago, overheard one day a clerk’s misrepresenting the quality of some merchandise. He was instantly reprimanded and the article was unsold. The clerk resigned his position at once, and told his employer that the man who did business that way could not last long. But the merchant did last, and but lately died the possessor of the largest wealth ever gathered in a single lifetime.—Noah Hunt Schenck.
The story is told of a young merchant who, beginning business some fifty years ago, overheard one day a clerk’s misrepresenting the quality of some merchandise. He was instantly reprimanded and the article was unsold. The clerk resigned his position at once, and told his employer that the man who did business that way could not last long. But the merchant did last, and but lately died the possessor of the largest wealth ever gathered in a single lifetime.—Noah Hunt Schenck.
(1430)
HONESTY, INTERMITTENT
In his “Among the Wild Tribes of the Afghan Frontier,” Dr. T. L. Tennell tells of an escort of two villainous-looking Afghans who had him in charge in turning back to Bannee from a journey across the frontier. They had paid him the greatest attention and brought him safely home. When he offered to reward them for their good conduct in guarding him and his belongings, they repelled the offer with a show of indignation, adding that to accept money from a guest would be to break their best traditions. But next morning, after he had entertained them generously overnight, and sent them off with many expressions of appreciation of their faithfulness, he found that they had decamped with all his best clothes. Their honesty did not survive the night.
In his “Among the Wild Tribes of the Afghan Frontier,” Dr. T. L. Tennell tells of an escort of two villainous-looking Afghans who had him in charge in turning back to Bannee from a journey across the frontier. They had paid him the greatest attention and brought him safely home. When he offered to reward them for their good conduct in guarding him and his belongings, they repelled the offer with a show of indignation, adding that to accept money from a guest would be to break their best traditions. But next morning, after he had entertained them generously overnight, and sent them off with many expressions of appreciation of their faithfulness, he found that they had decamped with all his best clothes. Their honesty did not survive the night.
(1431)
HONESTY REWARDED
A merchant required an additional clerk and advertised for a boy. The first boy that answered was ushered into a vacant room, and told to sit in a particular chair and wait. Looking around, he saw upon the floor, just by the chair, a one-dollar bill, folded closely, as tho it had been inadvertently dropt. He picked up the bill, and satisfying his conscience that “finding is having,” even tho on another’s premises, he put it into his pocket. Almost immediately the merchant came in, and after a few questions, dismissed the boy as not satisfactory. The next boy was seated in the same chair, and he also saw a one-dollar bill lying in the same manner beside him; but he picked it up and laid it on the table. The merchant entered, and after some questions, pointed to the bill and asked where it came from. The boy said he saw it on the floor and put it where it would be safe. The merchant said, “As it did not appear to belong to any one, why did you not keep it?” The boy replied, “Because it did not belong to me.” “My boy,” said the merchant, “you have chosen the road that inevitably leads to business success. The boy before you chose the wrong one. But how did you learn that this was the right path?” The boy answered, “My mother made me promise never, under any circumstances, to take what did not belong to me; and I promised.” Later in life this boy became Secretary of the Treasury.—James T. White, “Character Lessons.”
A merchant required an additional clerk and advertised for a boy. The first boy that answered was ushered into a vacant room, and told to sit in a particular chair and wait. Looking around, he saw upon the floor, just by the chair, a one-dollar bill, folded closely, as tho it had been inadvertently dropt. He picked up the bill, and satisfying his conscience that “finding is having,” even tho on another’s premises, he put it into his pocket. Almost immediately the merchant came in, and after a few questions, dismissed the boy as not satisfactory. The next boy was seated in the same chair, and he also saw a one-dollar bill lying in the same manner beside him; but he picked it up and laid it on the table. The merchant entered, and after some questions, pointed to the bill and asked where it came from. The boy said he saw it on the floor and put it where it would be safe. The merchant said, “As it did not appear to belong to any one, why did you not keep it?” The boy replied, “Because it did not belong to me.” “My boy,” said the merchant, “you have chosen the road that inevitably leads to business success. The boy before you chose the wrong one. But how did you learn that this was the right path?” The boy answered, “My mother made me promise never, under any circumstances, to take what did not belong to me; and I promised.” Later in life this boy became Secretary of the Treasury.—James T. White, “Character Lessons.”
(1432)
Honesty, Simulated—SeePretense of Virtue.
HONOR
When Regulus was sent by the Carthaginians, whose prisoner he was, to Rome, with a convoy of ambassadors to sue for peace, it was on condition that he should return to his prison if peace was not effected. He took an oath to do so. When he appeared at Rome he urged the senators to persevere in the war and not to agree to the exchange of prisoners. That advice involved his return to captivity. The senators, and even the chief priest, held that as his oath was wrested from him by force, he was not bound to go. “Have you resolved to dishonor me?” asked Regulus. “I am not ignorant that tortures and death are preparing for me; but what are these to the shame of an infamous action, or the wounds of a guilty mind? Slave as I am to Carthage, I have still the spirit of a Roman. I have sworn to return. It is my duty to go. Let the gods take care of the rest.” Regulus accordingly returned to Carthage and was tortured to death.
(1433)
If one is possest of a delicate sense of honor it is not necessary to bind him with promises to keep personal matters confidential:
A New England school-teacher maintained an intimate friendship and spent much time with the poet Tennyson during his later years. One evening, when the two were thus together, Tennyson said that he would depart from his custom and narrate a personal experience; but he had suffered a good deal from repetitions of his tales by those to whom he had told them, and he would be obliged to ask his friend never to repeat what he was about to hear.The American smoked on for a few seconds while Tennyson waited for the promise, and then he said, “My lord, in my country a gentleman would never make that request of another gentleman.” “H-h-m!” said the poet, and looked out of eyes that wondered if the quiet smoker opposite knew how much he’d said. Then he told the story.—Harper’s Weekly.
A New England school-teacher maintained an intimate friendship and spent much time with the poet Tennyson during his later years. One evening, when the two were thus together, Tennyson said that he would depart from his custom and narrate a personal experience; but he had suffered a good deal from repetitions of his tales by those to whom he had told them, and he would be obliged to ask his friend never to repeat what he was about to hear.
The American smoked on for a few seconds while Tennyson waited for the promise, and then he said, “My lord, in my country a gentleman would never make that request of another gentleman.” “H-h-m!” said the poet, and looked out of eyes that wondered if the quiet smoker opposite knew how much he’d said. Then he told the story.—Harper’s Weekly.
(1434)
SeeMoney no Temptation.
HONOR AMONG BOYS
Two boys, John and William, both about the age of twelve, had a dispute over a game of ball, when John said that such action was mean and dishonest, upon which William immediately called him a liar, and they began to fight. They were not quarrelsome boys; they were serious and studious, but were boys of spirit and held high ideas of honor and uprightness. The teacher, who was a man of strong character, and a sturdy disciplinarian, came promptly upon the scene and separated the combatants, and sent both boys to their seats. The breach of school discipline had been flagrant, and all expected that severe punishment would be meted out to the boys. But nothing was said until just before school was dissmissed, when the teacher called the boys before him and said, “Do you think you did right in engaging in this fight?” To which both boys said they did, and that they would fight one another again upon the first opportunity. After some reflection, the teacher turned to John and said, “John, will you agree neverto mention this subject until William mentions it first?” John replied, “Yes, but I will lick him good if he ever does.” The teacher turned to William and asked the same question, to which he replied, “I will not start it, but if John does I will lick him.” The teacher then said, “I think you are both honorable and trustworthy boys, and I am going to depend upon you to keep your word of honor, and not renew this fight until the other begins it. Now John, you take William by the hand, and tell him that you will never mention this subject unless he first speaks of it; but if he does, you will lick him.” The boys joined hands, and John told it over to William, and then William told it over to John. The solemnity with which the proceeding was conducted all the way through made a deep impression on the entire school, who felt it to be a very sacred thing between the two boys, and that it should never be even hinted at. This was a lesson in courage, self-respect, obedience, fidelity and self-control to the whole school, and it resulted in a lifelong friendship between the two boys.—James T. White, “Character Lessons.”
Two boys, John and William, both about the age of twelve, had a dispute over a game of ball, when John said that such action was mean and dishonest, upon which William immediately called him a liar, and they began to fight. They were not quarrelsome boys; they were serious and studious, but were boys of spirit and held high ideas of honor and uprightness. The teacher, who was a man of strong character, and a sturdy disciplinarian, came promptly upon the scene and separated the combatants, and sent both boys to their seats. The breach of school discipline had been flagrant, and all expected that severe punishment would be meted out to the boys. But nothing was said until just before school was dissmissed, when the teacher called the boys before him and said, “Do you think you did right in engaging in this fight?” To which both boys said they did, and that they would fight one another again upon the first opportunity. After some reflection, the teacher turned to John and said, “John, will you agree neverto mention this subject until William mentions it first?” John replied, “Yes, but I will lick him good if he ever does.” The teacher turned to William and asked the same question, to which he replied, “I will not start it, but if John does I will lick him.” The teacher then said, “I think you are both honorable and trustworthy boys, and I am going to depend upon you to keep your word of honor, and not renew this fight until the other begins it. Now John, you take William by the hand, and tell him that you will never mention this subject unless he first speaks of it; but if he does, you will lick him.” The boys joined hands, and John told it over to William, and then William told it over to John. The solemnity with which the proceeding was conducted all the way through made a deep impression on the entire school, who felt it to be a very sacred thing between the two boys, and that it should never be even hinted at. This was a lesson in courage, self-respect, obedience, fidelity and self-control to the whole school, and it resulted in a lifelong friendship between the two boys.—James T. White, “Character Lessons.”
(1435)
HONOR, EXAMPLE OF
Horace B. Claflin, before he was twenty-one, had bought out his father’s grocery business. Intoxicating liquors were at that time considered an indispensable part of the grocery equipment; but the young merchant, as soon as he came into possession, emptied the wine-casks into the street. Later on he engaged in the dry-goods business, a large portion of which was in the slave-holding States; and when anti-slavery principles involved a business loss to Northern merchants, Claflin announced himself an uncompromising opponent of slavery. Such a stand and the Civil War coming on cut off his resources and revenues, and he was forced to suspend. He asked from his creditors an extension of time on a basis of seventy per cent of his indebtedness; but soon after resuming business Claflin paid off his extended paper long before maturity, and also the thirty per cent which had been unconditionally released, not only paying the entire amount of his indebtedness but also paying interest on the debt.—James T. White, “Character Lessons.”
Horace B. Claflin, before he was twenty-one, had bought out his father’s grocery business. Intoxicating liquors were at that time considered an indispensable part of the grocery equipment; but the young merchant, as soon as he came into possession, emptied the wine-casks into the street. Later on he engaged in the dry-goods business, a large portion of which was in the slave-holding States; and when anti-slavery principles involved a business loss to Northern merchants, Claflin announced himself an uncompromising opponent of slavery. Such a stand and the Civil War coming on cut off his resources and revenues, and he was forced to suspend. He asked from his creditors an extension of time on a basis of seventy per cent of his indebtedness; but soon after resuming business Claflin paid off his extended paper long before maturity, and also the thirty per cent which had been unconditionally released, not only paying the entire amount of his indebtedness but also paying interest on the debt.—James T. White, “Character Lessons.”
(1436)
Honor in Failure—SeeObligations, Meeting.
HONOR, THE ROAD TO
In one of his great debates on American taxation, Edmund Burke once paused to say, with regard to the consequence of the course he was pursuing: “I know the map of England as well as the noble lord or any other person, and I know the road I take is not the road to preferment.” But he took it, nevertheless.
In one of his great debates on American taxation, Edmund Burke once paused to say, with regard to the consequence of the course he was pursuing: “I know the map of England as well as the noble lord or any other person, and I know the road I take is not the road to preferment.” But he took it, nevertheless.
The end of the right road is never obscurity or ingratitude or obloquy. It is the smile and welcome of God. Even here on the earth, the man who does right comes to his own. Of the men of his age in England, Burke is now among the most honored and will be among the longest remembered.
(1437)
Honoring Mother—SeeLove, Filial.
Honors for Negro Girl—SeeNegro Excelling.
HONOR’S ROLL-CALL
In a Decoration-day address Thomas Wentworth Higginson said:
The great French soldier, de Latour d’Auvergne, was the hero of many battles, but remained by his own choice in the ranks. Napoleon gave him a sword and the official title “The First Grenadier of France.” When he was killed, the Emperor ordered that his heart should be intrusted to the keeping of his regiment—that his name should be called at every roll-call, and that his next comrade should make answer, “Dead upon the field of honor.” In our memories are the names of many heroes; we treasure all their hearts in this consecrated ground, and when the name of each is called, we answer in flowers, “Dead upon the field of honor.”
The great French soldier, de Latour d’Auvergne, was the hero of many battles, but remained by his own choice in the ranks. Napoleon gave him a sword and the official title “The First Grenadier of France.” When he was killed, the Emperor ordered that his heart should be intrusted to the keeping of his regiment—that his name should be called at every roll-call, and that his next comrade should make answer, “Dead upon the field of honor.” In our memories are the names of many heroes; we treasure all their hearts in this consecrated ground, and when the name of each is called, we answer in flowers, “Dead upon the field of honor.”
(1438)
HOPE
Have hope! Tho clouds environ round,And gladness hides her face in scorn,Put thou the shadow from thy brow;No night but hath its morn.—Schiller.
Have hope! Tho clouds environ round,And gladness hides her face in scorn,Put thou the shadow from thy brow;No night but hath its morn.—Schiller.
Have hope! Tho clouds environ round,And gladness hides her face in scorn,Put thou the shadow from thy brow;No night but hath its morn.—Schiller.
Have hope! Tho clouds environ round,
And gladness hides her face in scorn,
Put thou the shadow from thy brow;
No night but hath its morn.
—Schiller.
(1439)
The world has no time and no use for the man who has no time and no use for hope. A gentleman on being asked to contribute to the erection of a monument replied: “Not a dollar; I am ready to contribute toward building monuments to those who make ushope, but I will not give a dollar to help perpetuate the memory and influence of those who live to make us despair.”—John E. Adams.
The world has no time and no use for the man who has no time and no use for hope. A gentleman on being asked to contribute to the erection of a monument replied: “Not a dollar; I am ready to contribute toward building monuments to those who make ushope, but I will not give a dollar to help perpetuate the memory and influence of those who live to make us despair.”—John E. Adams.
(1440)
Hope was the one thing that remained in Pandora’s box. While it remains men may courageously face life and the future.
When Alexander the Great crossed into Asia, he gave away almost all his belongings to his friends. One of his captains asked him, “Sire, what do you keep for yourself?” “I keep hope,” was the answer of the king. (Text.)
When Alexander the Great crossed into Asia, he gave away almost all his belongings to his friends. One of his captains asked him, “Sire, what do you keep for yourself?” “I keep hope,” was the answer of the king. (Text.)
(1441)
HOPE DEFERRED
Once there was a woman whose harmless madness was to believe herself to be a bride, and on the eve of her wedding. Waking up in the morning, she asked for a white dress, and a bride’s crown; smiling, she adorned herself. “To-day he will come,” she said. In the evening sadness overmastered her, after the idle waiting; she then took off her white dress. But the following morning, with the dawn, her confidence returned. “It is for to-day,” she said. And her life passed in this tenacious, altho ever-deceiving, certitude—taking off her gown of hope, only to put it on again. (Text.)
Once there was a woman whose harmless madness was to believe herself to be a bride, and on the eve of her wedding. Waking up in the morning, she asked for a white dress, and a bride’s crown; smiling, she adorned herself. “To-day he will come,” she said. In the evening sadness overmastered her, after the idle waiting; she then took off her white dress. But the following morning, with the dawn, her confidence returned. “It is for to-day,” she said. And her life passed in this tenacious, altho ever-deceiving, certitude—taking off her gown of hope, only to put it on again. (Text.)
(1442)
HOPE ENERGIZES
Hope is energy. The provisions have failed; the boat leaks, the seas rise, strength is gone, and intolerable thirst alone remains. But, upon the horizon there rise the masts and then the hull of the liner. Hope at once energizes. With the vestige of remaining strength, the distress signal is hoisted, it is seen; it is answered, the steamer’s course is changed, and rescue is at hand.—John E. Adams.
Hope is energy. The provisions have failed; the boat leaks, the seas rise, strength is gone, and intolerable thirst alone remains. But, upon the horizon there rise the masts and then the hull of the liner. Hope at once energizes. With the vestige of remaining strength, the distress signal is hoisted, it is seen; it is answered, the steamer’s course is changed, and rescue is at hand.—John E. Adams.
(1443)
Hope, Imparting—SeeSick, Mirror an Aid to the.
Hope Revived—SeeExtremity not Final.
HOPELESS FEAR
Is there not an Eastern apologue which tells how the Angel of Pestilence was questioned as to the ten thousand victims he had slain? And did he not answer, “Nay, Lord, I took but a thousand; the rest were slain by my friend Panic.” How many, too, have sunk into the deep waters of the black river and been floated on to the ocean of eternity, for very paralysis of hope when the evil hour was upon them and they had just wetted their feet on the brink! They could, and they would have stept back to the solid shore; but they had no courage for the attempt, no energy to strike out to the land. The waters closed over their bowed head, and they sobbed away their breath in the very supineness of terror, the very lethargy of hopeless fear. Death is like everything else—a foe to be fought, a wild beast to be kept at bay. They who contend with most spirit live the greater number of days. The will to live and the determination not to die make the most efficacious antidote against the poison of the “lethal dart.” The hopelessness of fear is that poison itself.—E. Lynn Linton—The Forum.
Is there not an Eastern apologue which tells how the Angel of Pestilence was questioned as to the ten thousand victims he had slain? And did he not answer, “Nay, Lord, I took but a thousand; the rest were slain by my friend Panic.” How many, too, have sunk into the deep waters of the black river and been floated on to the ocean of eternity, for very paralysis of hope when the evil hour was upon them and they had just wetted their feet on the brink! They could, and they would have stept back to the solid shore; but they had no courage for the attempt, no energy to strike out to the land. The waters closed over their bowed head, and they sobbed away their breath in the very supineness of terror, the very lethargy of hopeless fear. Death is like everything else—a foe to be fought, a wild beast to be kept at bay. They who contend with most spirit live the greater number of days. The will to live and the determination not to die make the most efficacious antidote against the poison of the “lethal dart.” The hopelessness of fear is that poison itself.—E. Lynn Linton—The Forum.
(1444)
Horizons, Short—SeeAverage Life.
Horoscopy—SeeBirth Ceremonies.
HOSPITALITY, ABUSE OF
The writer, when a boy, was invited with all the other members of his class to a picnic at the home of one of his companions, who was very poor, and whose widowed mother supported herself and her son from a small apple orchard. After spending the afternoon in boyish sports, the class was invited into the orchard to have some apples. With generous hospitality the host invited the boys to help themselves; but to his amazement, the boys, who were all from homes of refinement and supposed to be well brought up, began an orgy of unrestrained apple-eating, and after gorging themselves with all they could possibly eat, stript the trees in wanton waste, just taking a bite here and there and destroyed barrels of apples. The poor boy host could not conceal that this waste was an unlooked-for financial loss. It was an intemperate indulgence and abuse of hospitality that was contemptible.—James T. White, “Character Lessons.”
The writer, when a boy, was invited with all the other members of his class to a picnic at the home of one of his companions, who was very poor, and whose widowed mother supported herself and her son from a small apple orchard. After spending the afternoon in boyish sports, the class was invited into the orchard to have some apples. With generous hospitality the host invited the boys to help themselves; but to his amazement, the boys, who were all from homes of refinement and supposed to be well brought up, began an orgy of unrestrained apple-eating, and after gorging themselves with all they could possibly eat, stript the trees in wanton waste, just taking a bite here and there and destroyed barrels of apples. The poor boy host could not conceal that this waste was an unlooked-for financial loss. It was an intemperate indulgence and abuse of hospitality that was contemptible.—James T. White, “Character Lessons.”
(1445)
HOSPITALITY IN CHURCH
Some years ago a young man came from the West to Pittsburg as a student. He did not know a solitary human being in either of the “Twin Cities.” At his boarding-house he was asked where he thought of going to church. He mentioned the place he had chosen, not because he knew anybody there, but because it was near at hand. “Well,” the questioner replied, “they will soon freeze you out from that congregation.” “I’ll givethem a chance to welcome me, anyway,” was the rejoinder. “I don’t believe they are as cold as you think.”The next Sunday morning found the student waiting in the vestibule for an usher to show him a seat. All of them were busy at the time, and the young man waited—did not run out of the door—just waited until some one had had a fair chance to notice him. After a while he felt a little squeeze of his arm from somebody behind. He turned and was confronted by a rather stout gentleman of strong but kindly features. There was but one word of inquiry—“Stranger?” “Yes, sir,” the young man replied. “Come with me to my seat.” “Stranger” obeyed. Shortly after two ladies entered the same pew. Not a word was spoken until after the benediction. Then the stout gentleman uttered another interrogatory word, “Student?” “Yes, sir,” was the reply. “Come and take dinner with me.” (Aside: “What’s your name?”) “This lady is my mother, and this, my sister. Here, let me introduce you to one of our elders, and here comes the pastor, Dr. Cox. Say, Mr. Shelly (a deacon), come over here; here’s a new friend I have just found; we want him to get acquainted. Now, let’s start for home.” (On the way): “Sing?” “A little—not very much—just enough, I guess.” “Come up to our mission Sunday school after dinner and help us, will you? I am superintendent.” “Sure.”That day was the beginning of three years of happy acquaintance and helpful social intercourse with as cordial a congregation as ever assembled in any church.—H. H. Stiles,Christian Observer.
Some years ago a young man came from the West to Pittsburg as a student. He did not know a solitary human being in either of the “Twin Cities.” At his boarding-house he was asked where he thought of going to church. He mentioned the place he had chosen, not because he knew anybody there, but because it was near at hand. “Well,” the questioner replied, “they will soon freeze you out from that congregation.” “I’ll givethem a chance to welcome me, anyway,” was the rejoinder. “I don’t believe they are as cold as you think.”
The next Sunday morning found the student waiting in the vestibule for an usher to show him a seat. All of them were busy at the time, and the young man waited—did not run out of the door—just waited until some one had had a fair chance to notice him. After a while he felt a little squeeze of his arm from somebody behind. He turned and was confronted by a rather stout gentleman of strong but kindly features. There was but one word of inquiry—“Stranger?” “Yes, sir,” the young man replied. “Come with me to my seat.” “Stranger” obeyed. Shortly after two ladies entered the same pew. Not a word was spoken until after the benediction. Then the stout gentleman uttered another interrogatory word, “Student?” “Yes, sir,” was the reply. “Come and take dinner with me.” (Aside: “What’s your name?”) “This lady is my mother, and this, my sister. Here, let me introduce you to one of our elders, and here comes the pastor, Dr. Cox. Say, Mr. Shelly (a deacon), come over here; here’s a new friend I have just found; we want him to get acquainted. Now, let’s start for home.” (On the way): “Sing?” “A little—not very much—just enough, I guess.” “Come up to our mission Sunday school after dinner and help us, will you? I am superintendent.” “Sure.”
That day was the beginning of three years of happy acquaintance and helpful social intercourse with as cordial a congregation as ever assembled in any church.—H. H. Stiles,Christian Observer.
(1446)
HOSPITALITY IN OLD TIMES
The Rev. Asa Bullard tells this incident illustrating the hospitality expected of the parish minister in former days:
The clergyman’s house, in those days, was indeed regarded as the minister’s tavern. It was open to all clergymen. Now and then a minister would be found who would call on a perfect stranger for hospitality, giving very strange reasons. One who had been traveling in Maine called on a pastor of one of the large churches in Massachusetts for entertainment during the night; and he gave as a reason for taking such liberty that “he met his brother one day, as they both stopt at the same trough to water their horses.” (Text.)—“Incidents in a Busy Life.”
The clergyman’s house, in those days, was indeed regarded as the minister’s tavern. It was open to all clergymen. Now and then a minister would be found who would call on a perfect stranger for hospitality, giving very strange reasons. One who had been traveling in Maine called on a pastor of one of the large churches in Massachusetts for entertainment during the night; and he gave as a reason for taking such liberty that “he met his brother one day, as they both stopt at the same trough to water their horses.” (Text.)—“Incidents in a Busy Life.”
(1447)
Hospitals, The Utility of—SeeCharity, Logic of.
Hospitals, Walking—SeeTalking and Sickness.
Host’s Adaptation—SeeTact.
House Bookkeeping—SeeBalance, A Loose.
Housecleaning—SeeDust and Violets.
Household, Head of the—SeeChina and America Compared.
HOUSE OF THE SOUL
This body is my house—it is not I;Herein I sojourn till, in some far skyI lease a fairer dwelling, built to lastTill all the carpentry of time is past.—Unidentified.
This body is my house—it is not I;Herein I sojourn till, in some far skyI lease a fairer dwelling, built to lastTill all the carpentry of time is past.—Unidentified.
This body is my house—it is not I;Herein I sojourn till, in some far skyI lease a fairer dwelling, built to lastTill all the carpentry of time is past.—Unidentified.
This body is my house—it is not I;
Herein I sojourn till, in some far sky
I lease a fairer dwelling, built to last
Till all the carpentry of time is past.
—Unidentified.
(1448)
HOUSE, THE MORTAL