The Project Gutenberg eBook of Journeys to the Homes of the Great. by Elbert Hubbard.

he Bishop of Cambray introduced Erasmus to a mode of life for which he was eminently fitted. It consisted in traveling, receiving honors, hospitality and all good things in a material way, and giving his gracious society in return. Doors flew open on the approach of the good Bishop. Everywhere he went a greeting was assured. He was a Churchman—that was enough. Erasmus shared in the welcomes, for he was handsome in face and figure, had a ready tongue, and could hold his own with the best.

Europe was then dotted with monasteries, nunneries and other church institutions. Their remains are seen there yet—one is really never out of sight of a steeple. But the exclusive power of the Church is gone, and in many places there are only ruins where once were cloisters, corridors, chapels, halls and gardens teeming with life and industry.

The "missions" of California were founded on the general plan of the monasteries of Europe. They afforded a lodging for the night—a resting-place for travelers—and were a radiatory center of education—at least all of the education that then existed.

In California these "missions" were forty miles apart—one day's journey. In France, Italy and Germany they were, say, ten miles apart. Between them, trudged or rode on horseback or in carriages, a picturesque array of pilgrims, young and old, male and female. To go anywhere and be at home everywhere, this was the happy lot of a church dignitary.

The parts in church institutions were interchangeable; and by a system of migration, life was made agreeable, and reasonable honesty was assured. I have noticed that certain Continental banking institutions, with branches in various cities, keep their cashiers rotating. The idea was gotten from Rome. Rome was very wise—her policies were the crystallizations of the world-wisdom of centuries. The church-militant battle-cry, "The world for Christ," simply means man's lust for ownership, with Christ as an excuse. If ever there was a man-made institution, it is the Church. To control mankind has been her desire, and the miracle is that, with a promise of heaven, a threat of hell, and a firm grip on temporal power—social and military—she was ever induced partially to loosen her grip. To such men as Savonarola, Luther and Erasmus, do we owe our freedom. These men cared more for truth than for power, and their influence was to disintegrate the ankylosis of custom and make men think. And a thought is mental dynamite. No wonder the Church has always feared and hated a thinker!

The Bishop of Cambray was not a thinker. Fenelon, who was later to occupy his office, was to make the bishopric of Cambray immortal. Conformists die, but heretics live on forever. They are men who have redeemed the cross and rendered the gallows glorious.

nd so the Bishop of Cambray and his little light-haired secretary fared forth to fame and fortune—the Bishop to be remembered because he had a secretary, and the secretary to be remembered because he grew into a great teacher.

At each stopping-place the Bishop said mass—the workers, students and novitiates quitting their tasks to hear the words of encouragement from the lips of the great man. Occasionally Erasmus was pushed forward to say a few words, by the Bishop, who had to look after his own personal devotions. The assembled friends liked the young man—he was so bright and witty and free from cant. They even laughed out loud, and so, often two smiles were made to grow where there were no smiles before.

Leisurely they rode—stopping at times for several days at places where the food and drink were at their best, and the society sulphide. At nunneries and monasteries were always guest-chambers for the great, and they were usually occupied.

Thus it was that every church-house was a sort of university, depending of course on the soul-size of the Superior or Abbe. These constant journeyings and pilgrimages served in lieu of the daily paper, the Western Union Telegraph, and the telephone. Things have slipped back, I fear me, for now Mercury merely calls up his party on the long-distance, instead of making a personal visit—the Angel Gabriel as well. We save time, but we miss the personal contact.

The monastic impulse was founded on a human need. Like most good things, it has been sadly perverted; but the idea of a sanctuary for stricken souls—a place of refuge, where simplicity, service and useful endeavor rule—will never die from out the human heart. The hospice stands for hospitality, but we have now only a hotel and a hospital.

The latter stands for iodoform, carbolic acid and formaldehyde; the former often means gold, glitter, gluttony and concrete selfishness, with gout on one end, paresis at the other and Bright's Disease between.

The hospice was a part of the monastery. It was a home for the homeless. There met men of learning—men of wit—men of brains and brawn. You entered and were at home. There was no charge—you merely left something for the poor.

Any man who has the courage, and sufficient faith in humanity to install the hospice system in America will reap a rich reward. If he has the same faith in his guests that Judge Lindsey has in his bad boys, he will succeed; but if he hesitates, defers, doubts, and begins to plot and plan, the Referee in Bankruptcy will beckon.

The early universities grew out of the monastic impulse. Students came and went, and the teachers were a part of a great itinerancy. Man is a migratory animal. His evolution has come about through change of environment. Transplantation changes weeds into roses, and the forebears of all the products of our greenhouses and gardens once grew in hedgerows or open fields, choked by unkind competition or trampled beneath the feet of the heedless.

The advantage of university life is in the transplantation. Get the boy out of his home environment; sever the cord that holds him to his "folks"; let him meet new faces, see new sights, hear new sermons, meet new teachers, and his efforts at adjustment will work for growth. Alexander Humboldt was right—one year at college is safer than four. One year inspires you—four may get you pot-bound with pedant prejudice.

The university of the future will be industrial—all may come and go. All men will be university men, and thus the pride in an imaginary proficiency will be diluted to a healthful attenuation. To work and to be useful—not merely to memorize and recite—will be the only initiation.

The professors will be interchangeable, and the rotation of intellectual crops will work for health, harmony and effectiveness.

The group, or college, will be the unit, not the family. The college was once a collection of men and women grouped for a mutual intellectual, religious or economic good.

Man is a gregarious animal, and the Christ-thought of giving all, and receiving all, some day in the near future will be found practical. The desire for exclusive ownership must be sloughed.

Universities devoted to useful work—art in its highest sense: head, hand and heart—will yet dot the civilized world. The hospice will return higher up the scale, and the present use of the word "hospitality" will be drowned in its pink tea, choked with cheese-wafers, rescued from the nervous clutch of the managing mama, and the machinations of the chaperone. A society built on the sands of silliness must give way to the universal university, and the strong, healthful, helpful, honest companionship and comradeship of men and women prevail.

Here in due time, after their lingering ride from Holland, the Bishop and his secretary arrived. They settled down to literary work; and in odd hours the beauty and wonder of Paris became familiar to Erasmus. The immediate task completed, the Bishop proposed going home, and thought, of course, his secretary was a fixture and would go with him. But Erasmus had evolved ideas concerning his own worth. He had already collected quite a little circle of pupils about him, and these he held by his glowing personality. At this time the vow of poverty was looked upon lightly. And anyway, poverty is a comparative term. There were monks who always trudged afoot with staff and bag, but not so our Erasmus. He was Bishop of the Exterior.

The Bishop of Cambray, on parting with Erasmus, thought so much of him that he presented him with the horse he rode.

Erasmus used to take short excursions about Paris, taking with him a student and often two, as servants or attendants. Teaching then was mostly on an independent basis, each pupil picking his tutors and paying them direct.

Among other pupils whom Erasmus had at Paris was a young Englishman by the name of Lord Mountjoy. A great affection arose between these two, and when Lord Mountjoy returned to England he was accompanied by Erasmus.

At London, Erasmus met on absolute equality many of the learned men of England. We hear of his dining at the house of the Lord Mayor of London, and there meeting Sir Thomas More and crossing swords with that worthy in wordy debate.

Erasmus seems to have carried the "New Humanism" into England. It has been said that the world was discovered in Fourteen Hundred Ninety-two, but Man was not discovered until Seventeen Hundred Seventy-six. This is hardly literal truth, since in Fourteen Hundred Ninety-two, there was a theologico-scientific party of young men in all of the European Universities who were reviving the Greek culture, and with it arose the idea of the dignity and worth of Man. To this movement Erasmus brought the enthusiasm of his nature. Perhaps he did as much as any other to fan the embers which grew into a flame called "The Reformation."

He constantly ridiculed the austerities, pedantry, priggishness and sciolism of the old-time Churchmen, and when a new question came up, he asked, "What good is there in it?"

Everything was tested by him in the light of commonsense. What end does it serve and how is humanity to be served or benefited by it?

Thus the good of humanity, not the glory of God, was the shibboleth of this rising party.

Italy had been the objective point of his travels, but England had, for a time, turned him aside. In the year Fifteen Hundred, Erasmus landed at Calais, saddled his horse, and started southward, visiting, writing, teaching, lecturing, as he went. The stimulus of meeting new people and seeing new scenes, all tended toward intellectual growth.

The genius monk made mendicancy a fine art, and Erasmus was heir to most of the instincts of the order. His associations with the laity were mostly with the nobility or those with money. He was not slow in asking for what he wanted, whether it was a fur-lined cloak, a saddle, top riding-boots, a horse, or a prayer-book. He made no apologies—but took as his divine right all that he needed. And he justified himself in taking what he needed by the thought that he gave all he had. He supplied Sir Thomas More the germ of "Utopia," for Erasmus pictured again and again an ideal society where all would have enough, and none suffer from either want or surfeit—a society in which all would be at home wherever they went.

Had Erasmus seen fit to make England his home, his head, too, would have paid the forfeit, as did the head that wrote "Utopia." What an absurd use to make of a head—to separate it from the man's body!

Italy received Erasmus with the same royal welcome that England had supplied. Scholars who knew the Greek and Roman classics were none too common. Most monks stopped with the writings of the saints, as South Americans balk at long division.

Erasmus could illumine an initial, bind a book, give advice to printers, lecture to teachers, give lessons on rhetoric and oratory, or entertain the ladies with recitations from the Iliad and the Odyssey.

So he went riding back and forth, stopping at cities and towns, nunneries and monasteries, until his name became a familiar one to every scholar of England, Germany and Italy. Scholarly, always a learner, always a teacher, gracious, direct, witty, men began to divide on an Erasmus basis. There were two parties: those for Erasmus and those against him.

In Fifteen Hundred Seventeen, came Luther with his bombshells of defiance. This fighting attitude was far from Erasmus—his weapons were words. Between bouts with prelates, Luther sent a few thunderbolts at Erasmus, accusing him of vacillation and cowardice. Erasmus replied with dignity, and entered into a lengthy dispute with Melanchthon, Luther's friend, on the New Humanism which was finding form in revolution.

Erasmus prophesied that by an easy process of evolution, through education, the monasteries would all become schools and workshops. He would not destroy them, but convert them into something different. He fell into disfavor with the Catholics, and was invited by Henry the Eighth to come to England and join the new religious regime. But this English Catholicism was not to the liking of Erasmus. What he desired was to reform the Church, not to destroy it or divide it.

His affairs were becoming critical: monasteries where he had once been welcomed now feared to have him come near, lest they should be contaminated and entangled. It was rumored that warrants of arrest were out. He was invited to go to Rome and explain his position.

Erasmus knew better than to acknowledge receipt of the letter. He headed his horse for Switzerland, the land of liberty. At Basel he stopped at the house of Froben, the great printer and publisher. He put his horse in the barn, unsaddled him, and said, "Froben, I've come to stay."

was mousing around the other day in a book that is somewhat disjointed and disconnected, and yet interesting—"The Standard Dictionary"—when I came across the word "scamp." It is a handy word to fling, and I am not sure but that it has been gently tossed once or twice in my direction. Condemnation is usually a sort of subtle flattery, so I'm not sad. To scamp means to cut short, to be superficial, slipshod, careless, indifferent—to say, "Let 'er go, who cares—this is good enough!" If anybody ever was a stickler for honest work, I am that bucolic party. I often make things so fine that only one man out of ten thousand can buy them, and I have to keep 'em myself.

You know that, when you get an idea in your head, how everything you read contains allusions to the same thing. Knowledge is mucilaginous. Well, next day after I was looking up that pleasant word "scamp," I was reading in the Amusing Works of Erasmus, when I ran across the word again, but spelled in Dutch, thus, "schamp." Now Erasmus was a successful author, and he was also the best authority on paper, inks, bindings, and general bookmaking in Italy, Holland or Germany. Being a lover of learning, and listening to the lure of words, he never wallowed in wealth. But in his hunt for ideas he had a lot of fun. Kipling says, "There is no hunt equal to a man hunt." But Kip is wrong—to chase a thought is twice the sport. Erasmus chased ideas, and very naturally the preachers chased Erasmus—out of England, through France, down to Italy and then he found refuge at Basel with Froben, the great Printer and Publisher.

Up in Frankfort was a writer-printer, who, not being able to answer the arguments of Erasmus, called him bad names. But this gentle pen-pusher in Frankfort, who passed his vocabulary at Froben's proofreader, Erasmus in time calls a "schamp," because he used cheap paper, cheap ink and close margins. Soon after, the word was carried to England and spelled "scamp"—a man who cheats in quality, weight, size and count. But the first use merely meant a printer who scamps his margins and so cheats on paper. I am sorry to see that Erasmus imitated his enemies and at times was ambidextrous in the use of the literary stinkpot. His vocabulary was equal to that of Muldoon. Erasmus refers to one of his critics as a "scenophylax-stikken," and another he calls a "schnide enchologion-schistosomus." And perhaps they may have been—I really do not know.

But as an authority on books Erasmus can still be read. He it was who fixed the classic page margin—twice as wide at the top as on the inside; twice as wide at the outside as the top; twice as wide at the bottom as at the side. And any printer who varies from this displays his ignorance of proportion. Erasmus says, "To use poor paper marks the decline of taste, both in printer and in patron." After the death of Erasmus, Froben's firm failed because they got to making things cheap. "Compete in quality, not in price," was the working motto of Erasmus.

All of the great bookmaking centers languished when they began to scamp. That worthy wordissimus at Frankfort who called Erasmus names gave up business and then the ghost, and Erasmus wrote his epitaph, and thus supplied Benjamin Franklin an idea—"Here lies an old book, its cover gone, its leaves torn, the worms at work on its vitals."

The wisdom of doing good work still applies, just as it did in the days of Erasmus.

Erasmus proved a very valuable acquisition to Froben. He became general editor and literary adviser of this great publishing-house, which was then the most important in the world.

Besides his work as editor, Erasmus also stood sponsor for numerous volumes which we now know were written by literary nobodies, his name being placed on the title-page for commercial reasons.

At that time and for two hundred years later, the matter of attributing a book to this man or that was considered a trivial affair. Piracies were prevalent. All printers revised the work of classic authors if they saw fit, and often they were specially rewarded for it by the Church. It was about this time that some one slipped that paragraph into the works of Josephus about Jesus. The "Annals" of Tacitus were similarly doctored, if in fact they were not written entire, during the Sixteenth Century. It will be remembered that the only two references in contemporary literature to Jesus are those in Josephus and Tacitus, and these the Church proudly points to yet.

During the last few years of his life Erasmus accumulated considerable property. By his will he devised that this money should go to educate certain young men and women, grandchildren and nephews and nieces of his old friend, Johann Froben. He left no money for masses, after the usual custom of Churchmen, and during his last illness was not attended by a priest. For several years before his death he made no confessions and very seldom attended church service. He said, "I am much more proud of being a printer than a priest."

A statue of Erasmus in bronze adorns one of the public squares in Rotterdam, and Basel and Freiburg have honored themselves, and him also, in like manner.

As a sample of the subtle and keen literary style of Erasmus, I append the following from "In Praise of Folly:"

The happiest times of life are youth and old age, and this for no reason but that they are the times most completely under the rule of folly, and least controlled by wisdom. It is the child's freedom from wisdom that makes it so charming to us; we hate a precocious child. So women owe their charm, and hence their power, to their "folley," that is, to their obedience to the impulse. But if, perchance, a woman wants to be thought wise, she only succeeds in being doubly a fool, as if one should train a cow for the prize-ring, a thing wholly against Nature. A woman will be a woman, no matter what mask she wear, and she ought to be proud of her folly and make the most of it.

Is not Cupid, that first father of all religion, is not he stark blind, that he can not himself distinguish of colors, so he would make us as mope-eyed in judging falsely of all love concerns, and wheedle us into a thinking that we are always in the right? Thus every Jack sticks to his own Jill; every tinker esteems his own trull; and the hobnailed suitor prefers Joan the milkmaid before any of milady's daughters. These things are true, and are ordinarily laughed at, and yet, however ridiculous they seem, it is hence only that all societies receive their cement and consolidation.

Fortune we still find favoring the blunt, and flushing the forward; strokes smooth up fools, crowning all their undertakings with success; but wisdom makes her followers bashful, sneaking and timorous, and therefore you commonly see that they are reduced to hard shifts; must grapple with poverty, cold and hunger; must lie recluse, despised, and unregarded; while fools roll in money, are advanced to dignities and offices, and in a word have the whole world at command. If any one thinks it happy to be a favorite at court, and to manage the disposal of places and preferments, alas, this happiness is so far from being attainable by wisdom, that the very suspicion of it would put a stop to advancement. Has any man a mind to raise himself a good estate? Alas, what dealer in the world would ever get a farthing, if he be so wise as to scruple at perjury, blush at a lie, or stick at a fraud and overreaching?

It is the public charter of all divines, to mold and bend the sacred oracles till they comply with their own fancy, spreading them (as Heaven by its Creator) like a curtain, closing together, or drawing them back, as they please. Thus, indeed, Saint Paul himself minces and mangles some citations he makes use of, and seems to wrest them to a different sense from what they were first intended for, as is confessed by the great linguist, Saint Hieron. Thus when that apostle saw at Athens the inscription of the altar, he draws from it an argument for the proof of the Christian religion; but leaving out great parts of the sentence, which perhaps if fully recited might have prejudiced his cause, he mentions only the last two words, namely, "To the Unknown God"; and this, too, not without alteration, for the whole inscription runs thus: "To the Gods of Asia, Europe, and Africa, to all Foreign and Unknown Gods."

'T is an imitation of the same pattern, I will warrant you, that our young divines, by leaving out four or five words in a place and putting a false construction on the rest, can make any passage serviceable to their own purpose; though from the coherence of what went before, or follows after, the genuine meaning appears to be either wide enough, or perhaps quite contradictory to what they would thrust and impose upon it. In which knack the divines are grown now so expert that the lawyers themselves begin to be jealous of an encroachment on what was formerly their sole privilege and practise. And indeed what can they despair of proving, since the forementioned commentator did upon a text of Saint Luke put an interpretation no more agreeable to the meaning or the place than one contrary quality is to another.

But because it seemed expedient that man, who was born for the transaction of business, should have so much wisdom as should fit and capacitate him for the discharge of his duty herein, and yet lest such a measure as is requisite for this purpose might prove too dangerous and fatal, I was advised with for an antidote, and prescribed this infallible receipt of taking a wife, a creature so harmless and silly, and yet so useful and convenient, as might mollify and make pliable the stiffness and morose humor of man. Now that which made Plato doubt under what genus to rank woman, whether among brutes or rational creatures, was only meant to denote the extreme stupidness and Folly of that sex, a sex so unalterably simple that for any one of them to thrust forward and reach at the name of wise, is but to make themselves the more remarkable fools, such an endeavor being but a swimming against the stream, nay, the turning the course of Nature, the bare attempting whereof is as extravagant as the effecting of it is impossible: for as it is a trite proverb, that an ape will be an ape, though clad in purple, so a woman will be a woman, that is, a fool, whatever disguise she takes up. And yet there is no reason women should take it amiss to be thus charged, for if they do but rightly consider, they will find to Folly they are beholden for those endowments wherein they so far surpass and excel Man; as first for their unparalleled beauty, by the charm whereof they tyrannize over the greatest of tyrants; for what is it but too great a smatch of wisdom that makes men so tawny and thick-skinned, so rough and prickly-bearded, like an emblem of winter or old age, while women have such dainty, smooth cheeks, such a low, gentle voice, and so pure a complexion, as if Nature had drawn them for a standing pattern of all symmetry and comeliness? Besides, what greater or juster aim and ambition have they than to please their husbands? In order whereunto they garnish themselves with paint, washes, curls, perfumes, and all other mysteries of ornament; yet, after all, they become acceptable to them only for their Folly. Wives are always allowed their humor, yet it is only in exchange for titillation and pleasure, which indeed are but other names for Folly; as none can deny, who consider how a man must dandle, and kittle, and play a hundred little tricks for his helpmate.

But now some blood-chilled old men, that are more for wine than wenching, will pretend that in their opinion the greatest happiness consists in feasting and drinking. Grant it be so; yet certainly in the most luxurious entertainments it is Folly must give the sauce and relish to the daintiest delicacies; so that if there be no one of the guests naturally fool enough to be played upon by the rest, they must procure some comical buffoon, that by his jokes and flouts and blunders shall make the whole company split themselves with laughing; for to what purpose were it to be stuffed and crammed with so many dainty bits, savory dishes, and toothsome rarities, if after all this epicurism, the eyes, the ears, and the whole mind of man, were not so well foisted and relieved with laughing, jesting, and such like divertisements, which, like second courses, serve for the promoting of digestion? And as to all those shoeing-horns of drunkenness, the keeping every one his man, the throwing high jinks, the filling of bumpers, the drinking two in a hand, the beginning of mistresses' healths; and then the roaring out of drunken catches, the calling in a fiddler, the leading out every one his lady to dance, and such like riotous pastimes—these were not taught or dictated by any of the wise men of Greece, but of Gotham rather, being my invention, and by me prescribed as the best preservative of health: each of which, the more ridiculous it is, the more welcome it finds. And indeed, to jog sleepingly through the world, in a dumpish, melancholy posture, can not properly be said to live.

BOOKER T. WASHINGTON

his is a story about a Negro. The story has the peculiarity of being true. The man was born a slave in Virginia. His mother was a slave, and was thrice sold in the market-place. This man is Booker T. Washington.

The name Booker was a fanciful one given to the lad by playmates on account of his love for a certain chance dog-eared spelling-book. Before this he was only Mammy's Pet. The T. stood for nothing, but later a happy thought made it Taliaferro.

Most Negroes, fresh from slavery, stood sponsor to themselves, and chose the name Washington; if not this, then Lincoln, Clay or Webster.

This lad when but a child, being suddenly asked for his name, exclaimed, "Washington," and stuck to it.

The father of this boy was a white man; but children always take the status of the mother, so Booker T. Washington is a Negro, and proud of it, as he should be, for he is standard by performance, even if not by pedigree.

This Negro's father is represented by the sign x. By remaining in obscurity the fond father threw away his one chance for immortality. We do not even know his name, his social position, or his previous condition of turpitude. We assume he was happily married and respectable. Concerning him legend is silent and fable dumb. As for the child, we are not certain whether he was born in Eighteen Hundred Fifty-eight or Eighteen Hundred Fifty-nine, and we know not the day or the month. There were no signs in the East.

The mother lived in a log cabin of one room, say ten by twelve. This room was also a kitchen, for the mother was cook to the farmhands of her owner. There were no windows and no floor in the cabin save the hard-trodden clay. There were a table, a bench and a big fireplace. There were no beds, and the children at night simply huddled and cuddled in a pile of straw and rags in the corner. Doubtless they had enough food, for they ate the crumbs that fell from the rich man's table—who, by the way, wasn't so very rich.

One of the earliest recollections of Black Baby Booker was of being awakened in the middle of the night by his mother to eat fried chicken. Imagine the picture—it is past midnight. No light in the room save the long, flickering streaks that dance on the rafters. Outside the wind makes mournful, sighing melody. In the corner huddled the children, creeping close together with intertwining arms to get the warmth of each little half-naked body.

She has come in from the night with a chicken! Where did she get it? Hush! Where do you suppose oppressed colored people get chickens?

She picks the bird—prepares it for the skillet—fries it over the coals. And then when it is done just right, Maryland style, this mother full of mother-love, an ingredient which God never omits, shakes each little piccaninny into wakefulness, and gives him the forbidden dainty—drumstick, wishbone, gizzard, white meat, or the part that went through the fence last—anything but the neck.

Feathers, bones, waste are thrown into the fireplace, and what the village editor calls the "devouring element" hides all trace of the crime. Then all lie down to sleep, until the faint flush of pink comes into the East, and jocund day stands tiptoe on the mountain-tops.

This ex-slave remembers a strange and trying time, when all of the colored folk on the plantation were notified to assemble at the "big house." They arrived and stood around in groups, waiting and wondering, talking in whispers. The master came out, and standing on the veranda read from a paper in a tremulous voice. Then he told them that they were all free, and shook hands with each. Everybody cried. However, they were very happy in spite of the tears, for freedom to them meant heaven—a heaven of rest. Yet they bore only love towards their former owners.

Most of them began to wander—they thought they had to leave their old quarters. In a few days the wisest came back and went to work just as usual. Booker T.'s mother quit work for just half a day.

But in a little while her husband arrived—a colored man to whom she had been married years before, and who had been sold and sent away. Now he came and took her and the little monochrome brood, and they all started away for West Virginia, where they heard that colored men were hired to work in coalmines and were paid wages in real money.

It took months and months to make the journey. They carried all their belongings in bundles. They had no horses—no cows—no wagon—they walked. If the weather was pleasant they slept out of doors; if it rained they sought a tobacco-shed, a barn, or the friendly side of a straw-stack. For food they depended on a little cornmeal they carried, with which the mother made pone-cakes in the ashes of a campfire. Kind colored people on the way replenished the meal-bag, for colored people are always generous to the hungry and needy if they have anything to be generous with. Then Providence sent stray, ownerless chickens their way, at times, just as the Children of Israel were fed on quails in the wilderness. Once they caught a 'possum—and there was a genuine banquet, where the children ate until they were as tight as drums.

Finally they reached the promised land of West Virginia, and at the little village of Maiden, near Charleston, they stopped, for here were the coal mine and the salt-works where colored men were hired and paid in real money.

Booker's stepfather found a job, and he also found a job for little Booker. They had nothing to live on until pay-day, so the kind man who owned the mine allowed them to get things at the store on credit. This was a brand-new experience—and no doubt they bought a few things they did not need, for prices and values were absolutely out of their realm. Besides, they did not know how much wages they were to get, neither could they figure the prices of the things they bought. At any rate, when pay-day came they were still in debt, so they saw no real money—certainly little Booker at this time of his life never did.

eneral Lewis Ruffner owned the salt-works and the coalmine where little Booker worked. He was stern, severe, strict. But he believed Negroes were human beings, and there were those then who disputed the proposition.

Ruffner organized a night-school for his helpers, and let a couple of his bookkeepers teach it. At this time there was not a colored person in the neighborhood who could spell cat, much less write his name. A few could count five. Booker must have been about ten years old when one day he boasted a bit of his skill in mathematics. The foreman told him to count the loads of coal as they came out of the mine. The boy started in bravely, "One—two—three—four—dere goes one, dere goes anoder, anoder, anoder, anoder, anoder!"

The boy was abashed, then chagrined. "Send me to the night-school and in a month I'll show you how to count!"

But now there was another difficulty—the boy worked until nine o'clock at night, the last hour's work being to sweep out the office. The night-school began at nine o'clock and it was two miles away.

The lad scratched his head and thought and thought. A great idea came to him—he would turn the office clock ahead half an hour. He could then leave at nine o'clock, and by running part of the way could get to school at exactly nine o'clock.

The scheme worked for two days, when one of the clerks in the office said that a spook was monkeying with the clock. They tried the plan of locking the case, and all was well.

Booker must have been about twelve years old, goin' on thirteen, when one day as he lay on his back in the coalmine, pushing out the broken coal with his feet, he overheard two men telling of a very wonderful school where colored people were taught to read, write and cipher—also, how to speak in public. The scholars were allowed to work part of the time to pay for their board.

The lad crawled close in the darkness and listened to the conversation. He caught the names "Hampton" and "Armstrong." Whether Armstrong was the place and Hampton was the name of the man, he could not make out, but he clung to the names.

Here was a school for colored people—he would go there! That night he told his mother about it. She laughed, patted his kinky head, and indulged him in his dream.

She was only a poor black woman; she could not spell ab, nor count to ten, but she had a plan for her boy—he would some day be a preacher.

This was the very height of her imagination—a preacher! Beyond this there was nothing in human achievement. The night-school came after a day of fourteen hours' work. Little Booker sat on a bench, his feet dangling about a foot from the floor. As he sat there one night trying hard to drink in knowledge, he went to sleep. He nodded, braced up, nodded again, and then pitched over in a heap on the floor, to the great amusement of the class, and his own eternal shame.

The next day, however, as he was feeling very sorrowful over his sad experience, he heard that Mrs. Ruffner wanted a boy for general work at the big house.

Here was a chance. Mrs. Ruffner was a Vermont Yankee, which meant that she had a great nose for dirt, and would not stand for a "sassy nigger." Her reputation had gone abroad, and of how she pinched the ears of her "help," and got them up at exactly a certain hour, and made them use soap and water at least once a day, and even compelled them to use a toothbrush; all this was history, well defined.

Booker said he could please her, even if she was a Yankee. He applied for the job and got it, with wages fixed at a dollar a week, with a promise of twenty-five cents extra every week, if he did his work without talking back and breaking a tray of dishes.

Genius consists in doing the right thing without being told more than three times.

Booker silently studied the awful Yankee woman to see what she really wanted. He finally decided that she desired her servants to have clean skins, fairly neat clothing, do things promptly, finish the job and keep still when they had nothing to say.

She loaned him books, gave him a lead-pencil, and showed him how to write with a pen without smearing his hands and face with ink.

He told her of his dream and asked about Armstrong and Hampton. She told him that Armstrong was the man and Hampton the place.

When he started she gave him a comb, a toothbrush, two handkerchiefs and a pair of shoes. He had been working for her for a year, and she thought, of course, he saved his wages. He never told her that his money had gone to keep the family, because his stepfather had been on a strike and therefore out of work.

So the boy started away for Hampton. It was five hundred miles away. He didn't know how far five hundred miles is—nobody does unless he has walked it.

He had three dollars, so he gaily paid for a seat in the stage. At the end of the first day he was forty miles from home and out of money. He slept in a barn, and a colored woman handed him a ham-bone and a chunk of bread out of the kitchen-window, and looked the other way.

He walked weeks—months—years, he thought. He kept no track of the days. He carried his shoes as a matter of economy.

Finally he sold the shoes for four dollars to a man who paid him ten cents cash down, and promised to pay the rest when they should meet at Hampton. Nearly forty years have passed and they have never met.

He reached the city of Richmond, the first big city he had ever seen. The wide streets—the sidewalks—the street-lamps entranced him. It was just like heaven. But he was hungry and penniless, and when he looked wistfully at a pile of cold fried chicken on a street-stand and asked the price of a drumstick, at the same time telling he had no money, he discovered he was not in heaven at all. He was called a lazy nigger and told to move on.

Later he made the discovery that a "nigger" is a colored person who has no money.

He pulled the piece of rope that served him for a belt a little tighter, and when no one was looking, crawled under a sidewalk and went to sleep, disturbed only by the trampling overhead.

When he awoke he saw he was near the dock, where a big ship pushed its bowsprit out over the street. Men were unloading bags and boxes from the boat. He ran down and asked the mate if he could help. "Yes!" was the gruff answer.

"Have you had any breakfast? Yes, you liver-colored boy—you, I say, have you had your breakfast?"

"Well, I reckoned as much. Now you take this quarter and go over to that stand and buy you a drumstick, a cup of coffee and two fried cakes!"

The lad didn't need urging. He took the money in his palm, went over to the man who the night before had called him a lazy nigger, and showing the silver, picked out his piece of chicken.

The man hastened to wait on him, and said it was a fine day and hoped he was well.

Arriving at Hampton, this colored boy, who had tramped the long, weary miles, stood abashed before the big brick building which he knew was Hampton Institute.