business that often makes wise men fools, and rich men poor, and always makes poor men poorer.

3. Serious danger to the general intelligence lurks in the methods and rules adopted by some of the popular organiza. tions, whose laudable aim is to secure "fair wages for a fair day's work." This remark is not intended to apply to their assuming to forbid those not in the organizations to sell their labor in whatever market they may find a purchaser, and at such price as they may please. This, being plain usurpation and tyranny, cannot survive in this country. The real danger lies in what the members of these organizations impose on themselves. They not only pledge themselves to each other -as it is their right to do-not to cheapen labor by accepting less than a stipulated price, but they sometimes also promise not to make their work worth more, nor accept more pay than every other man on the same work; and not to do more than one kind of work. All these restrictions ignore the fact that the mind, in proportion to its discretion and skill, enhances the value of all work of muscle. They forbid that he who has these qualities shall put them into his work, and take pay for the added value that work of the brawn gets from that of the brain. They thus take away the motive for the cultiva tion of skill-which is mind power. They virtually forbid the laborer to seek to rise, denying him the right to do his best. There are no locked gates in this free country across the pathway from làbor up to capital. But the man that agrees to work no more hours, do no better work, seek no better pay for his skill than the dullest, laziest or least provident comrade, locks the gate in his own face. He renounces "that just and generous system which," said Mr. Lincoln, opens the way to all, gives hope to all, and consequent energy and progress, and improvement of condition to all."

4. A strike that shall break the tyranny of degrading appetites and end the despotism of the saloon! What imagination can measure the increase of general intelligence as well as of national purity and prosperity, and of happiness in homes that this would bring!

Participation in the Affairs of the Country Helps to Increase the Power of Thought.-Though business is a universal educator and civilizer, it is not of itself sufficient. Were people acted upon by this force alone, multitudes would bury their minds in the furrows, making their very existence but a means for fertilizing their crops. They would become mere tilling and harvesting machines, with no thoughts that rise higher than the current market reports.

For if one thinks only of himself, especially only of his physical wants, he is confined within limits too narrow for the possibility of growth. Not so with him who, besides care for himself, finds duty and joy in using what is best in him for others; like the poet Burns who, though the sphere of his own wants was too narrow and low, and his provision for them scanty enough, yet was he lifted above them by his wish that he might

"For auld Scotland's weal,
Sing a sang at least."

Love of country tends everywhere to overcome selfishness and elevate the soul of man.

But the people of a republic find besides, in those duties of citizenship that are their honor and their pride, a potent influence for the quickening of the mental powers. "A free people must be a thoughtful people.” Probably the widest observation would show that a deeper and more active thoughtfulness characterizes the citizens of this country than is general in any country where the governed have no share in the government. And it is not likely

to be questioned that this superiority results in part from the stimulus to thought-thought upon important subjects—that comes to each citizen with the responsibility of helping to decide what the policy of the nation shall be, and who shall administer the affairs of its government. The echo, in the old world, from earnest thoughts, and new political doctrines struck out in this, has stirred in many nations an activity of thought to which former generations there were strangers. But the educating power of these ideas will be much more apparent if we compare the children of immigrants from the old world with those of their former neighbors, who still remain under the old monarchies.

It is not uncommon to hear complaint of the absorption of interest and diversion from business that come with our national and state elections. But these are times of national education which are worth much more than they cost. The danger from the influence of demagogues calls for a large use of means for the increase of the power of thinking among the illiterate and unassimilated masses. These dangers are not likely to be avoided by restriction of the suffrage. They are not likely to be avoided by restrictions upon the press, which will still be subsidized by those who publish lies for selfish ends. It cannot be hoped that parental teaching and influence among such people will bring the next generation to discriminate between truth and falsehood, or to prefer the truth at all times.

It may be that the life and prosperity of our country through the twentieth century depends upon a provision that, after the beginning of that time, no illiterate person shall, either by birth or immigration, become a citizen. Certainly such a provision would tend greatly to the promotion of mental improvement in a class now most in need of it.

But influences that may so train the minds of men in general that they may be able to recognize the truths that should govern their conduct, come from other sources in addition to those already considered. Such influences emanate from those homes where the great realities of duty, pure, spiritual love and righteousness, rule thought and action. They come from the conscientious portion of the press. To some they come from history, art, and society. Most of all they come from the institutions of religious culture, which appeal to the moral reason of men bringing upon it the power of thoughts that stir the great deep of feeling in the soul, as the tides stir the ocean to purify it,-thoughts that make the conscience assert its supremacy; first, over the power of thinking, and then over outward action.

All elevation of the common level implies that there are leaders who rise above that level, who pioneer the way, set the example, and improve the conditions for general progress.