to their clothes, which have a great moral influence on manner, and even on conduct.  There was a man run down almost to vagabondage, owing to his increasingly shabby clothing, and he was only saved from becoming a moral and physical wreck by a remnant of good-breeding in him that kept his worn boots well polished.  In time his boots brought up the rest of his apparel and set him on his feet again.  Then there is the well-known example of the honest clerk on a small salary who was ruined by the gift of a repeating watch—­an expensive timepiece that required at least ten thousand a year to sustain it:  he is now in Canada.

Sometimes the influence of Things is good and sometimes it is bad.  We need a philosophy that shall tell us why it is one or the other, and fix the responsibility where it belongs.  It does no good, as people always find out by reflex action, to kick an inanimate thing that has offended, to smash a perverse watch with a hammer, to break a rocking-chair that has a habit of tipping over backward.  If Things are not actually malicious, they seem to have a power of revenging themselves.  We ought to try to understand them better, and to be more aware of what they can do to us.  If the lady who bought the red hat could have known the hidden nature of it, could have had a vision of herself as she was transformed by it, she would as soon have taken a viper into her bosom as have placed the red tempter on her head.  Her whole previous life, her feeling of the moment, show that it was not vanity that changed her, but the inconsiderate association with a Thing that happened to strike her fancy, and which seemed innocent.  But no Thing is really powerless for good or evil.

THE LOSS IN CIVILIZATION

Have we yet hit upon the right idea of civilization?  The process which has been going on ever since the world began seems to have a defect in it; strength, vital power, somehow escapes.  When you’ve got a man thoroughly civilized you cannot do anything more with him.  And it is worth reflection what we should do, what could we spend our energies on, and what would evoke them, we who are both civilized and enlightened, if all nations were civilized and the earth were entirely subdued.  That is to say, are not barbarism and vast regions of uncultivated land a necessity of healthful life on this globe?  We do not like to admit that this process has its cycles, that nations and men, like trees and fruit, grow, ripen, and then decay.  The world has always had a conceit that the globe could be made entirely habitable, and all over the home of a society constantly growing better.  In order to accomplish this we have striven to eliminate barbarism in man and in nature: