MILLIONAIR
 
 THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 RIVERSIDE 
 
 Ex Libris 
 [ C. K. OGDEN
 
 INSPIRED 
 MILLIONAIRES 
 
 A Study of the Man of Genius 
 in Business 
 
 By 
 
 Gerald Stanley Lee 
 
 London 
 
 Grant Richards Ltd. 
 Publishers
 
 Copyright 1908 in the Uttitsd States of America, by the Mount Tern Press 
 
 THE RIVERSIDE PRESS LIMITED, EDINBURGH, 1911
 
 " I built a temple for my spirit's home ; 
 
 I filled it with myself and it was fair. 
 From its dream-pavement to its dream-reared dome 
 
 No spirit but my own existed there. 
 About the walls I wrought with doting care 
 
 Huge fancies alien to the world of men, 
 Vague daubs and vast of youth and light and air 
 
 Sublimely isolated in my spirit's den, 
 I lived and toiled and dreamed and hoped 
 
 And then and then
 
 CONTENTS 
 
 PART I 
 
 (Which Says They are Coming) 
 
 PACE 
 
 PREFACE 9 
 
 I. MILLIONAIRES AND OTHER PEOPLE . . 19 
 
 II. MILLIONAIRES AND MACHINES . . . . 31 
 
 III. THE LIBRARY CURE 33 
 
 IV. EXPECTATIONS 39 
 
 V. THREE MEN TO EXPECT . . . . . 47 
 
 VI. MILLIONAIRE'S TURN FIRST, PLEASE . . 50 
 
 PART II 
 
 ( Which Considers Ways and Means) 
 I. AN ARRANGEMENT FOR BEING ALLOWED TO 
 
 THINK 59 
 
 II. MANAGERS AND IDEAS ..... 65 
 
 III. TRADE UNIONS AND IDEAS .... 72 
 
 IV. THE SKILLED LABOUR OF THE POOR . . 86 
 V. THE SKILLED LABOUR OF THE RICH . . 92 
 
 PART III 
 
 (Which is Concerned With Signs and Tokens) 
 I. THE LACK OF CONVENIENCES FOR MILLIONAIRES 99 
 II. THE MILLIONAIRE WHO DOES NOT WANT TO 
 
 BE LONELY 119 
 
 7
 
 8 CONTENTS 
 
 PACK 
 
 III. THE MILLIONAIRE WHO WANTS TO BE HAPPY 123 
 
 IV. THE MILLIONAIRE WHO is AS GOOD AS ANYBODY 129 
 V. A MILLION POUNDS AS A PROFESSION . . 137 
 
 VI. A MILLION POUNDS AS AN ART FORM : 
 
 (1) Surplus and Aristocracy .... 142 
 
 (2) The Millionaire and his Imagination . 145 
 
 (3) Imagination and the Higher Selfishness . 154 
 
 (4) Imagination and Monopoly . . .161 
 
 (5) The Back-fire of Socialism . , -. 165 
 
 (6) More Imagination and More Monopoly 170 
 
 (7) Millionaires Who Invent People . . 176 
 VII. How SOME MONEY LOOKS .... 185 
 
 VIII. How THE PEOPLE SHOW THROUGH . . . 193 
 
 IX. THE STILL REVOLUTION 203 
 
 X. MR CARNEGIE AS AN EXPERIMENT STATION 
 
 FOR MILLIONAIRES 206 
 
 XI. ON BEING Too BIG TO Do WRONG . . 211 
 
 XII. THE NEXT CORNER OF THE WORLD , , 221 
 
 EPILOGUE . ., 239
 
 PREFACE 
 
 THIS book is not merely about millionaires. 
 It is about us all. It is an attempt, so far 
 as it goes, at recovering the self-respect of 
 the world. 
 
 Just at the present time when we look about us 
 we find that statesmen and political parties and college 
 presidents and school teachers and churches and 
 bishops, and very often business men themselves, are 
 not quite sure that they believe in the self-respect of 
 the world that is, they are not sure that they would 
 approve, from a strictly practical point of view, of 
 modern business men's putting their highest and 
 noblest selves into the everyday work of their lives. 
 
 We would like to believe, most of us, that business 
 is not second rate, that second-rate motives and 
 second-rate methods and second-rate men are not 
 necessary in it, but we are not quite sure. 
 
 And it is very reasonable and plausible, as things are 
 going, not to be quite sure. We know men who succeed 
 by raising the level, at every point, of the business in 
 which they are engaged. We also know men who 
 succeed by dragging down the quality and prestige 
 of their business and by lowering the tone of business 
 around them and throughout the world. 
 
 9
 
 10 PREFACE 
 
 We want to base our convictions on the facts. 
 Everything we do and plan to do, in business and with 
 business men, depends upon our having a sound con- 
 ception of what modern business really is, and of 
 what it is making for. 
 
 But this sound conception is a matter of news, 
 of wide observation of facts, sometimes almost of 
 prophecy, and we cannot get at the facts or, even if we 
 can get at the facts, we cannot put them out in perspec- 
 tive before us where we can use them. 
 
 And so, being honest, while we would like to believe 
 that self-respect in business pays, we are not quite 
 sure. 
 
 But if we are not quite sure that men in general, 
 most of the men around us, can do their work with 
 self-respect in this world, what is the object of living in 
 it? 
 
 This book is the record of the struggle of one man 
 not to hate the world. When I go out into the great 
 streets, and when I see nothing for hours but these 
 miles of the faces of men in business and of women in 
 business trooping past me, I want to be sure. 
 
 In the meantime, as long as perhaps nine out of 
 ten of us, if we are stopped in the street to-day and 
 asked if self-respect in business pays, are not quite 
 sure, it has seemed to me to be the present chief business 
 of Boards of Trade and of business men and the present 
 chief business of religion, to make us sure.
 
 PREFACE 11 
 
 I went, one night not long ago, with one of the 
 bishops of the Church of England, to a coffee smoke in 
 a studio in one of the Bohemian quarters of London, 
 where a number of people were gathered together to 
 say why they did not care to go to church. The most 
 universal of the objections put forward seemed to be 
 that the Church did not make itself necessary to them. 
 
 We talked on the way home as to what there was, 
 or what there could be, in a Church that would make it 
 necessary to people. 
 
 The next morning I thought I would try to find 
 and put down on paper some one universal principle 
 some one sentence, if possible, or single statement 
 of belief which, if all the preachers and churches 
 believed it and acted upon it, would make it neces- 
 sary for people to go to church. I came to the 
 following principle : 
 
 The interpretation and exaltation of every man's 
 calling is religion. 
 
 R 
 
 E 
 L 
 
 I 
 G 
 I 
 O 
 
 N 
 
 Here. 
 
 Now. 
 
 You. 
 
 This particular thing you do. 
 
 The most pressing and important religious news 
 in this world has come to be news about men who are
 
 12 PREFACE 
 
 doing secular or irreligious-looking things in a religious 
 way, men who prove by their daily business methods 
 that the Golden Rule works. 
 
 Perhaps the reason the churches and clergymen 
 seem to be losing their hold is that they believe the 
 Golden Rule is beautiful but inefficient. The men 
 who prove that the Golden Rule is efficient in business, 
 and that it can compete successfully with evil and 
 unbelieving methods, are the men who hold the fate 
 of the Church, in our modern life, in the hollow of 
 their hands, and, whether they are in the Church or 
 not, it is for them to say on what terms churches, 
 steeples, altars and preachers shall hold their own 
 in an era of democracy, of science, of facts and of 
 business men and machines. 
 
 The terms that the business men have set to the 
 Church are, that it must lead them. Modern business 
 men can only be led by a Church that gives news to 
 them about themselves, that believes bigger and better 
 things than they believe. 
 
 I am bound to confess that, after a more or less 
 intimate knowledge of big, glowing business men, on 
 the one hand, and of the churches on the other, I do 
 not see what there is that the churches and preachers, 
 as they just now generally stand, can do for them. 
 
 I see a majority of preachers and Christian workers 
 on the one hand who have no realistic, valiant, in- 
 telligent, adventurous faith in material things, or
 
 PREFACE 13 
 
 in the idea that spiritual things can be poured into 
 them. On the other hand, I am always seeing big 
 business men, who, as I have watched them from day 
 to day, have seemed to me to be in the struggle of the 
 world almost like churches and cathedrals in them- 
 selves some of them men who are putting their 
 whole faith into the common-looking and everyday 
 callings, and who are making a great wager for God, 
 who are risking every day, with intelligence and with 
 shrewdness, fortunes on what they believe. 
 
 The question keeps coming back : If these men 
 believe more than the churches and bishops believe, 
 what good can churches do them ? And if they find 
 that the churches despise their callings, how can they 
 be inspired by going to them ? I have tried not to see 
 it for a while, but I can blind my eyes no longer to the 
 fact that there are many creative business men in the 
 modern world, men who succeed by believing big and 
 difficult things and by daily leaning on great spiritual 
 principles, who would be distinctly lowering their moral 
 tone, their vision of work, their level of vigorous and 
 thoughtful feeling, by going on Sunday morning and sit- 
 ting an hour and a half in church under the ministrations 
 of our average clergymen. They would find a feebler and 
 lower voltage of faith than they are accustomed to use 
 during the week. The big men who believe and the 
 tired men who have stopped believing have both come 
 to have the same idea of what news or Gospel is, when 
 they are sitting and waiting and hoping in a church,
 
 14 PREFACE 
 
 and trying to go once more. They want the newest 
 and latest observations and proofs of the growing 
 successfulness of God in this world, and they want 
 inspiring facts and proofs that spiritual truth succeeds 
 and can be made to succeed in the things they are doing 
 every day. 
 
 I find it hard to think of any one thing that would be 
 more to the point in determining the fate of the Church 
 in our modern life than to establish a Religious News 
 Bureau for the purpose of informing churches and 
 preachers and others interested as to the religious 
 events now taking place in the business world, the 
 personalities that are appearing, the facts that are 
 being established, the methods and experiments and 
 successes of Christ in the street. 
 
 The best way to preach the Golden Rule is not 
 to try to put it into words, but to connect people 
 with the men who practise it. It takes a genius to 
 see by reading about it in a book that the Golden Rule 
 works : anybody can see it if they see a man making 
 it work. This is the main issue in a modern, inspired, 
 pointed Gospel advertising the efficiency of goodness 
 and informing people of the spiritual facts in this 
 world. 
 
 If people were being told news in the churches, news 
 about themselves and their own lives, and if more 
 and better news could be got in the churches for them 
 than they could get anywhere else, there would be no
 
 PREFACE 15 
 
 way that could be devised that could keep the people 
 from going to church. 
 
 Our preachers would again become the scouts, 
 the fighting line of truth, as in the days when they 
 were great, and the churches, instead of seeking and 
 entreating public attention, as they do to-day, would 
 soon be placed in a position to challenge and con- 
 centrate public attention, to give a real and authorita- 
 tive statement of real religion, and they would become 
 the gatherers and distributors of real religion through 
 the pulpits, and through papers, and through books 
 and Boards of Trade, through the factories and 
 senates and universities. And religion would become 
 the talk of the clubs and the streets. In counting- 
 rooms and offices, shops, confessionals, cathedrals and 
 homely quiet firesides, religion would be the daily 
 theme and the daily work of the world. 
 
 Every generation is bullied by huge inert masses of 
 facts that anybody can see. Most people are embedded 
 in these facts, so that they cannot see the others, 
 but it is the facts that only a few can see, it is the 
 scattered exceptions, the minorities, the overlooked 
 men and overlooked principles, that eventually free 
 every great generation and make it great. The next 
 task of the world-builders, in the Church and out of it, 
 is to find out what these facts are and who these men 
 are, and see that they all find out about one another. 
 The men who are making the world are most of them 
 just now doing it alone. In their separate pigeon-
 
 16 PREFACE 
 
 holes or specialities or corners of the world they are 
 working out and proving the same great principles. 
 Each of these men belongs to the others, and needs 
 the others. They all belong to us. In the principles 
 that these men are silently working out and in the 
 things they are doing will be found the secret history, 
 the might and beauty, the unwritten bible of our 
 modern life. 
 
 GERALD STANLEY LEE.
 
 PART I 
 FIRE 
 
 " And Elijah said unto the people : < Call ye on the 
 name of your gods, and I will call on the name of the 
 Lord ; and the God that answereth by Jire, let him be 
 God' And all the people answered and said, 'It is 
 tvell spoken'"
 
 MILLIONAIRES AND OTHER PEOPLE 
 
 IT seems to be natural for all of us to be a little 
 restless about our millionaires. They are all 
 amateurs, or nearly all of them. The very idea 
 of millionaires mobs of them at least is new in the 
 world. 
 
 There are probably very few of us who can keep, 
 very long at a time, from trying to think things out for 
 them a little. The last time I had of this sort I wrote 
 the following : 
 
 Rules for Millionaires 
 
 First. Be a monopolist. 
 
 Second. Get your monopoly without being mean 
 that is, by invention, by some sheer overwhelming 
 service to mankind, by saving every man on the 
 planet several pounds a year. 
 
 Third. Take it for granted that if you had had a 
 
 chance to make the rounds of the planet and talk to 
 
 every man on it beforehand, and ask him if he would 
 
 be willing, in case you saved him several pounds a 
 
 19
 
 20 INSPIRED MILLIONAIRES 
 
 year, to go halves with you on what you saved for him 
 take it for granted that he would say yes. 
 
 Fourth. Pocket the money. See to it that you are 
 able to keep an absolute, unquestioned control through- 
 out the world of the thing you have thought of for it. 
 In other words see to it that you have an opportunity 
 to be mean if you want to. 
 
 Fifth. Almost anyone could be mean. There have 
 been many great inventions among men before, but 
 no invention anyone could make would be so great to us 
 now, or so original, that not being mean with it would 
 not seem more great and more original. The first man 
 with an invention in the twentieth century who will 
 be professional with it act like a gentleman or an artist 
 with it, who will dedicate it to humanity and himself 
 together, who will keep absolute control of his invention 
 in order to make it creative and emancipating at every 
 point where it touches human life, who will scatter the 
 opportunity and freedom of the new invention into the 
 daily lives of the men who are making it in the factory, 
 and the daily lives of the men who are selling it in the 
 streets in other words, the first man who will civilise 
 an entire new industry, who will present this barbaric 
 world with one industry that has been civilised in spite 
 of it, and that keeps on being civilised in spite of it, 
 and with no one to say it nay, will be the greatest,
 
 MILLIONAIRES AND OTHER PEOPLE 21 
 
 and most impressive, and most memorable figure in 
 modern times. Incidentally, he will accomplish one 
 other purpose. He will make having a great fortune one 
 of the ideals instead of one of the diseases of the world. 
 He will make being a millionaire more religious than 
 being in a monastery, or than any of the other rather 
 religious-looking, but comparatively easy things like 
 being a St Francis of Assisi. 
 
 But the main point will be that he will have done 
 something practical and spiritually business-like with 
 our whole modern manufacturing world. He will have 
 suggested, and carried out, and settled the one way in 
 which the industries of the world can be civilised viz. 
 one new imperious invention at a time, controlling one 
 new original world-wide industry, which says how 
 it shall be run itself, which shall be free and splendid, 
 protecting the lives that have been yielded up to it, 
 and that belong to it, establishing factories that shall 
 be literally, and every day, engaged in the act of 
 pouring out from their doors upon the life of the world 
 new men and new things. When one looks up to the 
 factory windows one shall think of them together there, 
 the men and the things, making and being made 
 together, each after their kind. 
 
 But it is not merely because he will be the redeemer 
 of industry that I am looking forward to this man.
 
 22 INSPIRED MILLIONAIRES 
 
 I am looking forward to him because I believe in rich 
 men and I cannot longer bear to see rich men humiliated 
 before the world. The man who does this first, who uses 
 the wealth that has come to him from his creative 
 spirit to liberate the same creative spirit in others, will 
 be looked back upon, I believe, as the Redeemer of 
 Wealth. 
 
 A rich young man some two thousand years ago in 
 one of the smaller Roman provinces was told to sell 
 all his goods and feed the poor, not because he had 
 wealth but because he did not seem to have any 
 creative spirit himself to put with wealth, and he did 
 not know how to use wealth to liberate the creative 
 spirit in others. He was told to sell all his goods and 
 feed the poor, because it was obvious that any better, 
 or less shiftless, or easy-going course would have been 
 beyond him. He had no great ideals to express with 
 great riches, or great beliefs, or energies, or vision of 
 opportunities. Like a great many other men, rich or poor, 
 he had a poor helpless neuter soul. He did not know 
 anything in particular he wanted to do, and went 
 about asking people. A millionaire at his wits' end 
 ought not to have any money, and he was told so. 
 Even the general advice of Jesus (which is always 
 quoted against rich men) was against the rich men that 
 he and the people about him knew. Because he was
 
 MILLIONAIRES AND OTHER PEOPLE 23 
 
 discouraged, apparently, with a few crude, provincial- 
 minded millionaires in a little side-country of the world, 
 before a single church had been founded, it does not 
 follow that he would be discouraged with millionaires 
 now, after two thousand years of Christianity has had a 
 chance with them. 
 
 It would not be hard to prove that the very faults 
 of the great world-gathered, world-wide millionaires 
 we are producing to-day, have qualities of insight and 
 consideration, and responsibility, that would almost 
 do to have made a whole religion out of, for one of 
 those old-fashioned, hemmed-in, narrow millionaires 
 that were being produced by the simple industrial 
 system (with hardly a machine in it) that obtained 
 in the time of Christ in Palestine. 
 
 It may possibly be true that millionaires have been 
 less improved by Christianity in two thousand years 
 than any other class, but it must have done something 
 with the rich. Even the Christianity-in-solution in the 
 world would have done something in two thousand 
 years. It probably took a meaner man to be rich then 
 than it does now. 
 
 A man was rich on purpose in those days and for its 
 own sake, and as things are to-day, what with the 
 discovery of new countries, and continents, and the 
 discoveries of chemistry and geology, and the bounch
 
 24 INSPIRED MILLIONAIRES 
 
 less inventions of machinery, the millionaires we have 
 now are millionaires that could not have been helped. 
 They are a new kind of man many of them. It is 
 almost as if a new sort of human nature had been 
 produced rolled up upon us by the sheer development 
 and fruitfulness, and heating up, and pouring over, 
 and expansion of the earth. Great elemental forces 
 silently working out the destiny of man, have seized 
 these men, touched their eyes with vision. They are 
 rich by revelations, by habits of great seeing and of 
 great daring. They are idealists. They have really 
 used their souls in getting their success, their mastery 
 over matter, and it is by discovering other men's souls, 
 and picking out the men who had them, and gathering 
 them around them, that the success has been kept. Many 
 of them are rich by some mighty, silent, sudden service 
 they have done to a whole planet at once. They have 
 not had time to lose their souls. There is a sense in 
 which they might be called The Innocents of Riches 
 some of them. 
 
 At all events, I cannot help believing we have come 
 to the point at last, where, with two thousand years of 
 the New Testament struggling up through the human 
 spirit it is time for men to begin to believe that a man 
 may be good enough to be rich. Times have changed. 
 It is coming to pass, even before our eyes. The very
 
 MILLIONAIRES AND OTHER PEOPLE 25 
 
 children can look up and see that times have changed. 
 We are going to have more rich men in the world, not 
 less. What with the introductions of machines and 
 of sudden inventions, millionaires cannot be helped. 
 We might as well make the most of it. For every new 
 value thrust upon the world, some new man is going 
 to be obliged to be rich whether he knows how or not. 
 There is no telling which of us shall be chosen next 
 if we keep thinking of things. And every man must be 
 ready. The world must be full of visions. It must weld 
 itself great faiths for the rich. I drink daily at this 
 belief. I believe that the next Messiah that comes to the 
 world is going to be a Messiah for Millionaires. I believe 
 the time is almost at hand when he will come to us. 
 He will come rather modestly, perhaps, and he will be a 
 silent, busy man, but when he dies and everybody turns 
 his way, and looks a minute, there will be a great 
 village somewhere smoking up to the sky blessing him. 
 And slowly when they look at him everybody will know 
 and slowly everybody will begin to believe, that being 
 a rich man is one of the greatest and most honourable 
 of all the professions, they will see that a man can be 
 rich and be a gentleman with his money a gentleman 
 down to his last shilling that he can even be a great 
 artist with it. The greatest of them those who have 
 the deepest insight with money will be poets. Their
 
 26 INSPIRED MILLIONAIRES 
 
 money will go singing from them out through the open 
 doors of other men's lives. Everyone will see then that 
 holding on to a million pounds and doing things with it 
 is more religious than giving it all up with one wave of 
 one's hand, and merely being self-sacrificing with it. 
 Being a millionaire will continue to make a man have 
 rather a worldly look, perhaps, but if a man believes big 
 things with a million pounds and expects them of him- 
 self and of other people, he will seem to us in the 
 twentieth century a religious man, and he will seem a 
 great deal more religious to us than that nobly- 
 blinded, glorious old hero we all think of first, over in 
 Yasnaya Polynaya, who is sitting out the remainder of 
 his days in a hair shirt and blouse, and who looks so 
 religious to us now, and who is so literal and faithful, 
 and so like the New Testament (2000 years ago), 
 but who does not believe big things of men the way the 
 New Testament does, and who does not believe in men 
 at all unless they are very poor, and who does not see 
 any hope for any of us, either in our religion or our art 
 or our lives, but to level us down into Russian peasants, 
 and begin all over again. But it is hard to believe it is 
 ever going to satisfy people as a faith or a religion, to 
 accept Tolstoi's vision for the world, wipe away four 
 thousand years with a sweep temples, orchestras, 
 libraries, Michael Angelo, Copernicus, Shakespeare,
 
 MILLIONAIRES AND OTHER PEOPLE 27 
 
 steamships, and wireless telegraph, and begin the 
 world all over again, stupidly, and from the bottom up 
 with a sediment of Russian peasants. 
 
 Tolstoi is going to continue to be respected as a 
 genuine and noble character, and he is always going to 
 be remembered, no doubt, as a morally picturesque 
 man, a sort of Laocoon, but he is not going to seem to 
 people fifty or sixty years from now, particularly 
 religious, or in the spirit of the New Testament. The 
 incredible thing about the New Testament, taken as a 
 whole, is the way that Jesus had of approaching men 
 the rich and the poor alike and making them believe 
 in themselves and see visions for their own lives. The 
 one thing of all others that Christ did with people was 
 to make them believe in themselves and in one another 
 more than they wanted to. He set twelve men at work 
 in three years to make a new world. He made them 
 believe they could. And so they did. And if this same 
 Christ were to come into that new world to-day, who is 
 there who can really doubt that he would have faith 
 and daring enough to conceive great ideals for it, and 
 for the men who are rich in it, as well as for those who 
 are poor ? It is impossible not to believe that he would 
 see several things that rich men could do, that if he 
 were to meet^a small man with a great fortune to-day, 
 instead of graduating the man's fortune down until it
 
 28 INSPIRED MILLIONAIRES 
 
 was as small as the man he would level the man up to 
 the fortune, to the vision or ideal that belongs with a 
 fortune. He would not advocate (as we have taken it for 
 granted he did in the New Testament) throwing away 
 the man and the fortune both. If one is to make any 
 inference at all from the general nature of his utterances, 
 and his attitude toward human nature, as to what he 
 would do with a millionaire now, one would be in- 
 clined to say that the first thing he would do, prob- 
 ably, would be to distinguish him from the other 
 millionaires. He would be human. He would not believe 
 that the world was going to be saved (like the socialists') 
 by dropping off over the edge of the planet one entire 
 class of men in one indistinguishable mass. If a world 
 is going to be saved at all it is going to be saved by the 
 men who see things first. If some of these men who see 
 things first turn out to be millionaires, while it may seem 
 unfortunate to some people, and unexpected, and even 
 unscriptural, the plain fact would seem to be that, in the 
 present crisis of the world, the man who sees things 
 first is so much needed in it that we will not mind a 
 little thing about him, like his being rich or like his 
 being poor. 
 
 These men who see things first the inventor, the 
 man who can be original with his mind, who can 
 think of something that all the world will want, and
 
 MILLIONAIRES AND OTHER PEOPLE 29 
 
 can found a new industry with it, and the millionaire 
 the man who can be original with his money, who will 
 buy the new industry and be a monopolist with it i.e. 
 will run it not in a scared helpless way, as his com- 
 petitors like, but as he likes himself, who will run it 
 as he likes in behalf of the labourer, in behalf of the 
 inventor, and in behalf of the public, and in his own 
 behalf in such a way that everybody would see that it 
 would be an international disaster for him to give it 
 up these two men the inventor who sees things 
 first and the millionaire who sees things first have 
 the making of a new industrial world between them. 
 
 The new industrial world is coming to us one new 
 free-born industry at a time. 
 
 I would not be understood to mean by all this that 
 I am placing my faith in inspired millionaires as a 
 class. But I do believe that the next great thing that 
 is going to happen in the world is one inspired million- 
 aire. I believe that one will be enough. He will make 
 the rest unhappy. They will watch him really living 
 with his money, and doing big, interesting things with 
 it, and they will feel bored. 
 
 And it will not be by being righteous and noble- 
 looking that the inspired millionaire will appeal to 
 other millionaires, but by having a good time. He 
 is going to do these things because he likes them,
 
 30 INSPIRED MILLIONAIRES 
 
 quietly and all in the day's work and without being a 
 model, and without any fine moralising flourishes, 
 in a plain everyday business man's way, as a matter of 
 course. 
 
 This is what he will be like, I think, when he comes. 
 
 One will be enough.
 
 II 
 
 MILLIONAIRES AND MACHINES 
 
 IT might not be amiss to state a particular situa- 
 tion and what, all things considered, an inspired 
 millionaire would do in it. 
 
 Not so very many years ago, when a certain well- 
 known factory in America was being run, like many 
 others nowadays, on the old-established principle of 
 taking men's souls and minds away and giving them 
 libraries, a man who was known as Long John about 
 the factory, and who was one of the " A Machine " 
 men, and who had more of a soul probably than any 
 other man in the mill, was discharged both by the 
 Trade Union and The Firm for insubordination. 
 The " A Machine " Branch of the Trade Union had 
 two hundred and seventy men in it. Long John 
 retaliated by saying (1) that in two years there wouldn't 
 be an A Machine, (2) that there wouldn't be any 
 A Machine Trade Union. He had a machine, he said, 
 that would take the place of two hundred and seventy 
 men and forty-five more. The same machine, he in- 
 timated, would take the place of The Firm. " The Firm 
 3 1
 
 32 INSPIRED MILLIONAIRES 
 
 could go " I regret to say that Long John said 
 
 that The Firm could go to the same place he said the 
 Trade Union was going. 
 
 The result was, it all happened or nearly happened, 
 as stated. The new machine was invented. The A 
 Machine men were turned out all through the country, 
 and there was nothing else they knew how to do. The 
 Firm itself was only saved by buying up the machine 
 from Long John at revenge prices and finally by 
 making him a junior partner. 
 
 The first thing that the inspired millionaire is going 
 to believe in, with his money, is Long John. He is going 
 to believe that the only way to keep ahead in modern 
 manufacturing that is, in manufacturing with 
 machines is to place inventive and interested men in 
 charge of the machines. Other things being equal he is 
 going to believe that if his factory has the most creative 
 men in it, the most of them at the most points, it will have 
 the most chance of keeping at the head of the race. He 
 is going to make his decisions and investments and pro- 
 motions, and appoint his managers, on the principle that 
 competition in manufacture is a race of machines. The 
 less he allows his men to be like the machines they work 
 with, the more they are going to do with the machines 
 he already has, and the more and better machines he 
 is going to have with which to hold the market.
 
 Ill 
 
 THE LIBRARY CURE 
 
 I WAS talking on this general subject the other 
 day with a friendly millionaire who happens to 
 be the chief owner of a large manufacturing 
 establishment not a thousand miles away from my 
 own home, which we will call, for the sake of con- 
 venience, the Holbrook Mill. I had been trying to 
 express a little my ideas about machines and about 
 letting men think in factories and had just been telling 
 him about the career of Long John and I had told who 
 Long John was. " But the trouble is," he said, " you 
 cannot get Long Johns." He then went on to say that, 
 according to his experience, "machinery was machinery 
 and that was all there was in it." " The men who work 
 with machines do not think after a year or so," he said, 
 " and would rather not." 
 
 He rather patronised my hopefulness, I thought. 
 I listened a few minutes more, while he heaped up 
 difficulties, and then I stepped in with what must 
 have looked to him, as a practical man, a sort of tripping 
 literary promptness. I said that it seemed to me there 
 c 33
 
 34 INSPIRED MILLIONAIRES 
 
 would be no way out for our machine-civilisation 
 until the owners of machines had ideals for their 
 employees, as well as for the machines, and made it a 
 point to improve the men and the machines together. 
 
 He sniffed a little when I spoke of ideals for em- 
 ployees. " The Holbrook Silk Mill has them," he said. 
 
 Then I remembered I had seen the Holbrook Silk 
 Mill once, out in the suburbs, its little Model Village 
 all around it. I remembered a long day I had spent 
 there tramping about with a reporter from New York. 
 It was true, in a way, that The Firm was always ap- 
 pearing to have ideals at all events it always appears 
 to be trying experiments in the mill and the mill 
 village. It gives dances and revivals to the employees, 
 and such things, and it has a beautiful little library in 
 the centre of the works, green grass growing all around, 
 ivy at the windows and moss on the books. 
 
 The point that Mr immediately took up and 
 
 emphasised was the moss on the books. 
 
 I said I thought that books were the foolish end of 
 the ideal to begin with. They were the foolish end with 
 anybody, to say nothing of factory hands. And then, 
 as I was trying to be especially reasonable with a 
 practical man and talk facts and not theories, I brought 
 up the E. S. Manufacturing Company, which has a 
 huge factory in one of those wide flat towns one sees
 
 THE LIBRARY CURE 35 
 
 from the windows of the train not far from Chicago. 
 The mill has no one knows how many acres of floors, 
 seven big chimneys, and a small library books in same 
 condition as above, but it goes one step further than 
 the Holbrook Silk Mill. The Firm takes the ground 
 that the most natural way to rouse men's minds to 
 other men's works books in libraries for instance is 
 through their own works, the works they are daily 
 engaged in themselves. So The Firm publishes its own 
 magazine, offers prizes twelve times a year, for the best 
 idea of the month that any employee may have for 
 carrying on the business or any part of the business. 
 
 " Sounds well," said Mr . " But as regards 
 
 actual ideas for the works and as regards the actual 
 use of books in the library, do you know the results ? " 
 
 I was not sure. 
 
 " I know," he said. " I have looked it up. 
 
 * 1. No ideas for the works.' 
 
 * 2. Moss on the books.' ' 
 
 I thought I would not bring forward any more 
 practical illustrations after this. So I merely talked on 
 in a muffled, hopeful way on the general principle. 
 Finally, I said that the failure of a magazine did not 
 prove much. It did not prove that men's minds were 
 not interested in the work of other men through the 
 work they are interested in themselves. It merely
 
 36 INSPIRED MILLIONAIRES 
 
 proved that they were not interested in the work 
 they were doing themselves. Why should they be ? If 
 our modern machinery keeps a man standing before 
 a lever all his days, if he is not allowed to do anything 
 with his mind but put his hand from left to right 
 with it for fifteen or twenty years, why should his 
 mind be interested in anything whatever least of all, 
 why should it be interested in his work, why 
 should it be interested in itself ? If a man cannot 
 use his mind, the most intelligent thing he can do with 
 it is to drop it. He becomes a motor for running a 
 hand from left to right. If improved machinery re- 
 quired him to run his hand from right to left, he would 
 be thrown out of employment. To have tried the 
 Library Cure on men, in conditions like these we are 
 confronting now, and to have found that it failed, 
 does not prove that ideals for employees are not 
 practicable. It merely proves that the man with a mere 
 modern left-to-right or right-to-left factory mind can 
 no more be interested in a library than a Cog Wheel. 
 Even the Firm Magazine does not interest him. Being 
 interested such a man is not long in learning is out 
 of date. The sooner he gets over any latent idea of 
 being interested, if he has to work with a machine, 
 the better. The more he and his machine are alike the 
 more happily they get on together.
 
 THE LIBRARY CURE 87 
 
 This is what the Man with the Machine, judged by his 
 actions, at least, thinks that he thinks namely, that 
 he does not need to think. And this is what his employer 
 thinks apparently. " Machines are machines," he says, 
 crossing his legs before his thousand-pound fireplace, 
 " and that is all there is about it." 
 
 In the meantime the moss on the books, the public- 
 house, the more stupid strike (from this man who does 
 not think), the bribery question, the housing question, 
 the racecourse, the demagogue, the rioter and agitator, 
 and other things, ad infinitum. 
 
 All that society can do with the Library Cure is 
 to open the wound. The thing that a man does his 
 knowing with and his real reading with, is his life. 
 The only thorough way to act on his reading is to act 
 on his life. And the only thorough way to act on his life 
 is to act on the centre and core of it, on eight hours a day 
 of it the habit of mind in which he does his daily work. 
 A man knows as much generally as his habit of mind 
 in his daily work will let him know. 
 
 When factory work is so arranged that the only habit 
 of mind a man can have in a factory is the habit of not 
 having any mind, the question a machine-civilisation 
 is obliged to face is, what can be done for a man that 
 is in the habit of not having any mind ? What can be 
 done for millions of such men with whom we are obliged
 
 38 INSPIRED MILLIONAIRES 
 
 to live, and vote, and worship, which shall be consistent 
 and thorough ? A great factory which takes a 
 man's soul away from him, and then presents him 
 with a library is not thorough. Neither is it consistent. 
 It should take away the library. All that a library can 
 do for such a man is to remind him of the rest of him 
 which has been taken away. 
 
 But can a great factory help taking a man's soul 
 away ? Factories must do their work with machinery. 
 Machinery is not going to be uninvented, or moved 
 off the world, and machinery makes men like itself. 
 Machinery involves minute subdivisions of labour. Sub- 
 division of labour means subdivision of the labourer. 
 Can it be said with truth of our present civilisation, that 
 Mr Andrew Carnegie, who (like the rest of us) has been 
 taking men's souls away, and giving them paper books 
 instead, is doing as well as any man can be expected to 
 do, who does anything at all in an age of machines ? 
 
 Thus we are brought face to face with the full 
 breadth of the entire question of modern civilisation 
 with which we all must reckon sooner or later. It is a 
 machine-civilisation. Can men who live in a machine- 
 civilisation a civilisation in which men are obliged 
 to earn their money with machines, in which they 
 cannot even spend it without machines have souls ?
 
 IV 
 
 EXPECTATIONS 
 
 IN trying to answer the question, " Can men who 
 work with machines have souls ? " it is only fair 
 to say that this is not a work of political economy 
 or industrial science, and that it has been written on 
 the assumption that the question of human labour is 
 one that belongs to the arts and the humanities and not 
 merely to the sciences. 
 
 Perhaps nothing not even a clod of earth belongs 
 merely to the sciences. 
 
 Our present grave industrial problem, the problem 
 of how men who work with machines can have souls, 
 and of how we can get the men who own the machines 
 to let them, while it has its scientific aspects, is more, 
 after all, a problem of human character, a study of 
 human motives, and of the powers of men, psychology, 
 intuition, conscience, of worship, and of what in the 
 long run men really want in this world, and are going 
 to get, and of what really makes men happy. Indus- 
 trial science does not claim to be expert in divining 
 human nature, and is preoccupied with the laws and 
 39
 
 40 INSPIRED MILLIONAIRES 
 
 principles themselves more than with what the men 
 just around the next corner of the world are going 
 to choose to do with them. 
 
 Such a book as I have in mind, a world-divining 
 book, might be written by a man who has more the 
 equipment of the novelist than the scientist a novelist 
 who does not write novels but who is wise and true 
 about people, or perhaps it will be written when it 
 comes by some big playwright in the human spirit 
 like Shakespeare who reaches under desire, and who 
 sees and controls the motive energies of men. 
 
 It is in the spirit and the hope that a book like that 
 is going to be written some time, that this one has been 
 written toward it. The scientific men of to-day, as I 
 understand them, are not unwilling to admit a work 
 of human appeal, a work of art or of action in their 
 own field, or even a work of the imagination, and if 
 the imagination in it is true, or in the right direction, 
 they will be the first to welcome it. It is not literary for 
 the literary men to crowd out the scientific man from 
 his influence on the arts, and it is not scientific to 
 crowd out literature and the method and appeal of 
 literature from science. It is what literature really is 
 or should be seeking to be to-day a kind of glorified 
 applied science. Chemistry is not the physician. Biology 
 is not the mother of society, and political economy
 
 EXPECTATIONS 41 
 
 is not the dynamo of business, and what the world 
 needs next in the way of books on this subject is not 
 merely more charts or systems, more network vast 
 trolleys of theories over our heads, but some central 
 power-house of thought, of faith, and of turning on the 
 wills of men. Perhaps it is because we have considered 
 the emotions that go with this subject and the ideas that 
 go with it, apart, that we have been so helpless in 
 dealing with it. Perhaps it is because our emotions 
 have not been fertilised or allowed to have their pollen 
 on them that they have been planted merely in 
 libraries and have never come up. Only some man 
 with the double equipment for it, who works in the 
 spirit of a Henry George, and writes from the point 
 of view of a human being and a scientist at once, some 
 man whose heart reasons and whose reason burns, can 
 write the book at last that shall search the hearts of the 
 people and turn the wheels of events. 
 
 In the meantime the people, until their hearts 
 have been searched and lighted and the power turned 
 on, are on trial before the older and the weary nations, 
 and before the kings and cynics of the earth. In the 
 meantime we are living in a civilisation in which every 
 class of men, in every industry, is fighting against itself, 
 in which every village and nearly every factory is in a 
 state of civil war, a civilisation governed by the people
 
 42 INSPIRED MILLIONAIRES 
 
 and for the people, in which the people are grinding 
 up their souls in iron and in cogs and wheels in machines 
 (called machines), in which people are lying and stealing 
 in machines (called trusts), and killing to get enough to 
 eat, and in which all men are asking " Can men who 
 live with machines have souls ? " 
 
 Perhaps it is just as well that every book on this 
 subject should not be purely scientific. Perhaps there 
 is nothing superficial or unworthy in strong feeling, or 
 in hope or fear or despair, or in breaking through to the 
 truth, or even in a little singing, in discussing the fate of 
 a great and proud people among the nations of the earth. 
 
 And so, gentle reader, I have come to the conclusion, 
 timidly, and after butting a rather foolish and experi- 
 mental pair of brains against several high walls of 
 books on the subject, that in all of its practical and 
 even the theoretical and intellectual phases, the 
 labour of a world is essentially a human or spiritual 
 subject, that the knowledge of human nature, of the 
 laws of the human spirit is the knowledge that has 
 the most masterful bearing on it, that the great human 
 insights, the eternal passions, the great faiths of the 
 human soul, are the energies that are finally going to 
 count in the great practical and industrial problem 
 that is growing to-day out of the presence of the 
 machine in modern life.
 
 EXPECTATIONS 48 
 
 And so I have claimed the question for my question 
 and for every man's, and it is only by its being every 
 man's question a human question that it can be 
 settled. " Can men who work with machines have 
 souls ? " 
 
 The socialists seem to have an idea that somebody 
 is going to think of something, some industrial contriv- 
 ance or machine for morality, which will be set up, and 
 which will make it possible for men in a machine-age 
 to have souls, if they want them. But I have come 
 to believe that it is not by any economic scheme, 
 or social device, some way of inventing evil off the 
 earth, but by great personal beliefs, that the battle for 
 the existence of the soul in an age of machines will 
 have to be fought. If it is true that these great, splendid, 
 blind machines are crowding me, and crowding my 
 brother, and even crowding a God, from off the earth, 
 there can be but one reason for it, and that is that my 
 brother has been so busy in making bigger and bigger 
 machines every year that he has forgotten to make 
 bigger men to go with them, and bigger beliefs to make 
 bigger men out of. What he is going to do next, is to 
 build him great creeds to go with his great machines, 
 and great men that shall be built out of his great 
 creeds. 
 
 The world, as originally planned, was planned to have
 
 44 INSPIRED MILLIONAIRES 
 
 men in it, and any modern contrivance that is being 
 rigged up by professors of political economy in the 
 first breathless minutes of the twentieth century, to 
 make a world all of a sudden which is going to work 
 as well whether there are men in it or not, or whether 
 the men in it are trying to be men or not, will have to 
 be complex. An industrial system which is based on 
 nobody's expecting anything of anybody, or upon 
 expecting as little as possible, has to be elaborate 
 because it is not true. Lying is always elaborate and 
 everything that goes with it. There is no denying the 
 value of the economic expert. If we have chosen an 
 economic system in which we are going to lie, the more 
 specialists and libraries it is going to take to help us 
 do it. 
 
 In the meantime everybody really knows that in 
 the last resort, if we are going to have a real economics 
 an economics that can save a real world it will not 
 be an economics that only a specialist can understand. 
 The truths that strike down to the bottom of the 
 matter are all human and elemental. The actual 
 situation, instead of being elaborate, is standing out at 
 this moment, when one thinks of it, with a terrible, 
 naive simplicity across the whole broad front of modern 
 life. 
 
 The whole industrial problem of our modern me-
 
 EXPECTATIONS 45 
 
 chanical age is an essentially religious problem, the 
 problem of getting a few millionaires, or industrial 
 leaders in this world, to believe in the men. Modern 
 industry is getting more complex, requires more and 
 more an expert to mention the matter, because it is an 
 industry which is trying to get on more and more 
 without employers and without employees who trust 
 each other, and who can afford to. The centre of an 
 industrial situation is its organic belief or its organic 
 disbelief in human nature. 
 
 The first man, whether he is a man of thought, or 
 a man of action, who shall do something or say some- 
 thing that shall make people quite generally see that 
 believing in human nature can be made to pay 
 will settle the situation. It is an act of insight, the fixing 
 of the real or live belief of men of action, that is going 
 to bring order out of chaos in our modern life. What 
 shall we have for our working belief, for instance, 
 with regard to capital ? Shall we believe that nothing 
 good can be expected of a man with a million pounds, 
 and kill our millionaires off ? Or shall we believe that 
 we are going to produce and are already producing men 
 who will be good enough and who will know enough to 
 have a million pounds ? The moment men's creeds 
 or gospels of action are determined, all the other 
 aspects fall into line. What shall we believe with
 
 46 INSPIRED MILLIONAIRES 
 
 regard to labour ? Shall we believe that the way 
 out in the labour problem is for every man to have a 
 belief in labour a belief that doing pound-a-week 
 work pays whether one gets the pound or not ? Or 
 shall we believe that the way out in the labour problem 
 is not a belief in labour, but a belief in wages in 
 not doing pound-a-week work until one has the pound ? 
 It would be hard to mention a single point in our 
 present industrial life which is not being settled or 
 cannot be settled by what men believe or fail to believe 
 about themselves or about one another.
 
 THREE MEN TO EXPECT 
 
 THE best way to prophesy the course of the 
 next few hundred years would be to pick out 
 the three hardest men to believe in, in this 
 modern world the three particular kinds of men this 
 modern world has stopped expecting anything of 
 and believe in them and expect something of them. 
 I have no special theory or programme or device that I 
 propose to hang out flutter like a handkerchief in the 
 face of the most appalling cataclysm of elemental forces 
 that this world has ever seen, now gathering upon 
 us ; but I have three great beliefs which I believe 
 are being silently and irrevocably written to-day, in 
 sleep and in waking, upon the hearts of the strong 
 through all the earth. These three great faiths are three 
 men. I have made these three men my creed. I believe 
 in the inspired millionaire, I believe in the inspired 
 labourer, and I believe in the poet or world-singer, 
 who shall conceive, and reveal, and inspire these men 
 out of the men we know about us, who shall forge 
 out the great faiths for them, the faiths that alone 
 47
 
 48 INSPIRED MILLIONAIRES 
 
 can glow through and melt down and build up a 
 world. 
 
 The man who has the situation most immediately 
 in his hands if he is going to do" any believing is the 
 inspired millionaire. He has the advantage of position. 
 More people notice him. The moment one exists, 
 people will believe in him, and inspired and believing 
 labour will gather about him. Instead of trying to run 
 an industrial world on the cash-register, fare-recorder 
 principle, in which men will not need to believe in 
 themselves or in one another, he is going to start a 
 fashion of making and invoking men men in whom 
 nobody can help believing. A few sample millionaires 
 made out of a few great sample beliefs in human 
 nature, judiciously placed about in this modern world, 
 would make it all over again in a few minutes 
 that is, they would make everybody believe that it 
 was going to be made all over again, and make every- 
 body see that it was belief that was going to do it, and 
 the start would be made. 
 
 This modern world in its great crisis, with its new 
 machines, is at the parting of the ways. There are two 
 courses we can take : the course of arranging a world 
 so that men will not be necessary, because they cannot 
 be expected, and the course of arranging it so that they 
 will have to be expected. Some of us believe that the
 
 THREE MEN TO EXPECT 49 
 
 more inconvenient it is made for a world not to have 
 men in it, the better. We believe that the way out for us 
 modern men, struggling with these huge machines, is 
 not to creep back from our souls into the machines, 
 but to come out and face the machines and lift ourselves 
 to the machines, loom up with our souls beside them 
 and be men with them. So we face the issue. It is the 
 final challenge of Matter, live, terrible, steel-fingered, 
 boiler-souled, to the manhood of the earth.
 
 VI 
 
 MILLIONAIRE'S TURN FIRST, PLEASE 
 
 WHEN the inspired millionaire comes to the 
 conclusion that it pays to have men who 
 can think, with his machines, and begins 
 scouring the world for Long Johns and looking about 
 under the machines for them, the first thing that hap- 
 pens is as has already been intimated that he can- 
 not find them. He finds himself growing a little con- 
 temptuous and tyrannical towards all these men who 
 work with machines and would rather not think. He 
 falls into a naive, disgusted surprise. Now that (all 
 in a moment) he has decided that all these men with his 
 machines can think why do they not begin to do it ? 
 Gradually, as he thinks more and more himself, his 
 mood changes. He finds himself wondering at the men 
 a little that they are not worse than they are. Then 
 he begins to wonder about himself and about his class. 
 Slowly there falls a kind of fumbling, wavering humble- 
 ness upon him. As he walks back and forth through his 
 factory this vision of faces clacking in and out among 
 machines why is it that they do not want to think ? 
 
 5
 
 MILLIONAIRE'S TURN FIRST, PLEASE 51 
 
 Why is it that he cannot get Long Johns ? Will there 
 be more Long Johns or fewer in twenty years, with 
 whom his sons can carry on the business ? 
 
 Belonging to the millionaire class, and being a million- 
 aire because he has time or power to think out the 
 future and past in business more than others, the next 
 experience he has, probably, is the sense that he has 
 been personally abused, that the employers who have 
 gone before him have left nothing but these herds 
 of machines to run machines with. They have killed 
 off the Long Johns. They have struck at the roots of the 
 business. All he seems to see before him is a great 
 human gap, for thirty years, a whole generation of men 
 that has been swept out of reach. Long Johns are 
 not to be had. They were to be had once ; and instead, 
 there is this huge, hungry, unreasoning drove of 
 mongrels, half-machines, half-men, staring one for ever 
 in the face. 
 
 Then the inspired millionaire falls to thinking 
 what it is, that all this time has been happening to 
 the world. 
 
 It comes to something like this. The rich man, who 
 has always, from the first, possessed the ground and the 
 holes under the ground (the two things from which 
 leisure and thought can be dug), and who has guarded 
 for thousands of years the ground and the holes under
 
 52 INSPIRED MILLIONAIRES 
 
 the ground, so that no poor man could get at them 
 except on terms the rich man dictated has now 
 added, in the nineteenth century, a third means of 
 subjection the Machine. There was a time once when 
 the poor man at least had his hands. Whatever hap- 
 pened to him, he felt that he had at least his hands. 
 But now he has not even his hands. His hands are 
 nothing without a machine and the machine costs 
 money. If he wants to make the work of his hands 
 worth anything he must ask the rich man to let him 
 have a machine for it. 
 
 Then, what happens next ? The rich man having 
 gained, as in the case of the ground and the guarded 
 holes under the ground, a purely military advantage, 
 at once proceeds to use it all for himself. The poor man 
 takes the rich man's machine and stands by it, makes 
 the machine into six hundred men. The rich man pays 
 him (what he has always paid him) the wages of one 
 man and pockets the wages of the other five hundred 
 and ninety-nine. It looks like a plain case of military 
 occupation, the man with the gun threatening the 
 man with the fist. We have grown rather used to it. 
 Some of us are so used to it that we think it is the 
 nature of things. And yet if one were to account hon- 
 estly for a certain low tone, a certain modern meanness 
 which seems to have come into the business and in-
 
 MILLIONAIRE'S TURN FIRST, PLEASE 58 
 
 dustry of the world in these later years, it would not 
 be too much to say that it is because the ideals and 
 methods of business have slowly fallen into the hands 
 of a man with a gun, who is capable of threatening a 
 man with a fist. 
 
 Under conditions that formerly obtained, a certain 
 type of man was often encountered as a leader of in- 
 dustry. He made being a manufacturer almost an art, 
 and he gave to commerce in many communities the 
 dignity of the professions. When this type of man found 
 gradually, as things were going, that leading in business 
 meant leading with a gun, he dropped his gun and went 
 out of business. So things have grown worse and 
 worse. A man with a gun always grows worse, and now 
 there is a whole crowd of men with a gun keeping each 
 other in countenance, egging each other on, and hiring 
 philosophers to make the gun look wise and like a law 
 of nature, and artists to make it look beautiful, and 
 lawyers to make it look legal, and churches to make it 
 look right until it looks for all the world like God's 
 Gun to most of us. And so things have gone with the 
 world. We begin to spell out the new century, a great 
 wonder and pain upon us some of us. What is it we 
 see as we look forth ? Society moved to its foundations, 
 our whole modern life, slowly, mightily, across the 
 world, and with a great sigh of a hundred years lifts
 
 54 INSPIRED MILLIONAIRES 
 
 up from this twentieth century at last, rousing itself. 
 With our own eyes we are seeing it. It is making 
 itself ready for the longest reckoning, the greatest 
 battle in history. The field is already white with the 
 tents. They are going out to meet each other unless 
 something can be done about it on the one side 
 Capital, God with a Gun, going out to meet Man 
 Man with a Fist a terrible light in his eyes. This is 
 what the inspired millionaire sees, as he looks ahead. 
 It makes him think. He finds it very hard as he thinks 
 even with the gun in his hands and his fingers playing 
 with the trigger not to think against himself. In 
 action it may be easy to side with a gun, but in thinking, 
 a gun does not help. One gets a little ashamed of think- 
 ing with a gun. The result is, that when an inspired 
 millionaire gets started he is more ashamed of himself 
 than anyone else could possibly be. He becomes 
 ashamed of his whole class, and of the years before he 
 was born. In former days, when the rich man had the 
 mountains and the valleys and the holes under the 
 ground with which to fight the poor man, he was 
 taking away where his food was, and where his body 
 was buried. And now he has added machines and 
 taken away his hands, and he has not merely taken 
 away his hands made them empty, useless things, 
 mere flourishes on his trunk but he has taken away
 
 MILLIONAIRE'S TURN FIRST, PLEASE 55 
 
 his soul. Formerly, when a rich man fought with a poor 
 one, he let him fight outdoors, let him have a whole sky 
 to fight under, and the breath of heaven. The way 
 he fights with him now is to shut him up with a cog, 
 ten hours a day, until he is a cog himself. The damage 
 the rich man has done with the machine is taking away 
 the poor man's hands the new, strange babyishness and 
 helplessness of his hands is nothing to the damage that 
 is done in taking away his brains ten hours a day, in 
 making them sick and helpless, and vague, and mean, 
 full of evil, and weakness, and wrath. When a man's 
 brain has been shut in with a lever or a cog ten hours 
 a day, when his brain has become a mere click on his 
 shoulders and a particular kind of click at that 
 to go with the click of the particular machine that is 
 turning out his life beside him, the problem of how to 
 get on with such a man, the problem of whether more 
 money can be made out of him by crushing him more, 
 and throwing him away, or by letting him be slowly put 
 together, so that he will work better, is the question 
 to be faced. The inspired millionaire finds himself 
 weighing these facts. He sees what the men who have 
 gone before him have done. He looks over the remnants 
 of men they have left him for carrying on the business, 
 and what is there he can do ? They had Long Johns. 
 He cannot get them. What is the best he can do, with
 
 56 INSPIRED MILLIONAIRES 
 
 the men he has ? So it becomes the daily problem 
 of the inspired millionaire, " What are the conditions 
 of work and habits of mind that need to be arranged 
 for, in my factory, to make men who work with 
 machines, keep thinking of things ? "
 
 PART II 
 WATER 
 
 " And Elijah said : ' Fill four barrels with water and 
 pour it on the burnt sacrifice and on the wood' And he 
 said, ' Do it the second time.' And they did it the second 
 time. And he said, l Do it the third time.' And they 
 did it the third time."
 
 AN ARRANGEMENT FOR BEING ALLOWED TO THINK 
 
 THERE are many details and difficulties that 
 need to be considered, and it takes a great deal 
 of patience and repetition and self-restraint, 
 to arrange and conduct a factory in such a way that 
 men are allowed to think in it. 
 
 Out of the many methods that might be employed 
 for this purpose, it may be well in this second section 
 of this book to pick out one method and deal with it 
 concretely. 
 
 The method proposed may not be the best one in 
 itself, perhaps, but it is brought forward as the one 
 which best illustrates the general principle that would 
 be likely to run through any or all methods an inspired 
 millionaire might employ. 
 
 It is not claimed for this method that it solves the 
 problem in all of its details, but I do believe that it 
 is a good sample method, and that operated by an 
 employer who believes in it, and applied strictly to 
 employees who believe in it and deserve it, it contains 
 the principle that goes to the root of the matter. If a 
 59
 
 60 INSPIRED MILLIONAIRES 
 
 factory is to have live men scattered through the 
 machines in it that is, if it is to be a live factory 
 through and through it must arrange for an exchange 
 system of employment as well as a specialist one. 
 
 The idea is not that this exchange system of employ- 
 ment should be applied to the rank and file of the 
 factory, but that the few men in every factory who are 
 creative, who have it born in them to master a whole 
 factory by degrees, who are capable of overflowing their 
 work, like Vreeland, the railway hand (who overflowed 
 into a whole railroad), should have ample provision 
 made for them, both for the sake of the factory and for 
 themselves. The main feature of this plan is that every 
 man shall be given a chance, if he wants it, at the 
 rest of the factory, shall be allowed within certain 
 limits to choose apprenticeships all his life, to spend 
 part of his working-time and a regular part of it, in 
 doing other men's work. 
 
 The reason for this is not merely that men who 
 keep growing and who always have something young 
 and new before them, will pay in the long run and do 
 better work from day to day as they go back to their 
 own machines. Many of them will secure unexpected 
 results on the machines they are merely wondering 
 about and cannot run and do not understand. 
 
 Almost all inventions in behalf of women have
 
 BEING ALLOWED TO THINK 61 
 
 come from men who have been obliged, for some sudden 
 reason or for a little while, to do women's work. Photo- 
 graphy has developed more in ten years by the blunders 
 of amateurs than it has in forty by the labours of pro- 
 fessionals. Modern industry is a race of inventions 
 against inventions. The soul of invention is not regu- 
 larity, or even accuracy, or any of the other things that 
 are grown in a man by being too intimate with a machine. 
 The power in a mind that makes for invention is its 
 skill in turning irregularity and blundering into inspira- 
 tion. The inventive mind works by cross-fertilising. 
 It minds its own business, but it minds it with a large 
 and sometimes rather useless-looking margin. A machine 
 is quite as likely to be improved by a man who does 
 not quite know how to work it, as it is by one who 
 does. A man who comes over from some other machine 
 and wonders who visits a machine with his mind a 
 day or so may accomplish more with it than a man 
 who works with it all his life. 
 
 It is as good a principle in industry and in mechanics 
 as it is in law, medicine, and the arts, and in biology, 
 that specialisation is a source of weakness as well as 
 strength. It is as true of factory hands as it is of silk- 
 worms, Jersey cows, chrysanthemums, and horses, 
 that the breeding of special qualities breaks down 
 vital force. The men who do the inventive and revolu-
 
 62 INSPIRED MILLIONAIRES 
 
 tionary things in machinery are the men who put some- 
 thing with something else, and factories that do large 
 things in the long run are only going to be able to do 
 them by having a high average of large men in them, 
 men who can do more than one thing, and who, for 
 that reason, can make combinations, and invent 
 devices, of which the mere specialist would never 
 think. 
 
 Experience in dealing with different grades of 
 factory hands in strikes goes to show that a man who 
 thinks can be depended upon to think, generally, as 
 much as the kind of machine he works with will let 
 him think. After a long struggle, factory owners 
 were convinced that light and air in factories, for men's 
 bodies, paid. The next thing they are going to allow for, 
 is light and air for their minds. They are going to see 
 that almost any kind of waste can be better afforded in 
 a factory than wasting men's minds. Throwing away 
 a machine now and then is nothing compared to 
 throwing away a man who could think of a machine. 
 It is a mere matter of experiment and competition when 
 all factories will find this out, and will treat their men 
 accordingly. They will realise that to put a man for 
 five, ten, or fifteen years into solitary confinement 
 with a machine, is really to throw away the machine 
 and the man both.
 
 BEING ALLOWED TO THINK 63 
 
 Long John was discharged because he wanted to 
 keep on being a man. Many men's faults are virtues 
 that a factory management is not shrewd enough to 
 use. The real trouble with Long John was, that, as the 
 manager said, " He could not keep in his place." He 
 was always wanting to do other men's work. When he 
 learned to do a thing, and could do it perfectly, he 
 wanted to do something else perfectly. As long as he 
 found himself, body and soul, acting on the machine, 
 he kept at it. The moment his work became mechanical, 
 and the machine began to act on him, he wanted to give 
 it up. It is not unreasonable that mechanics who really 
 have something on their minds should be allowed to 
 move, within certain limits at least, when their minds 
 move, and that a man like Long John, instead of being 
 discharged for being interested in machinery, should be 
 given as many machines as he likes. 
 
 In everything except manufactures this general 
 principle has been proved again and again. It is ac- 
 knowledged to be a mere matter of business common- 
 sense and foresight, that if a Cab Company is going 
 to make money out of its horses it must allow them 
 to keep on being horses. The most available method 
 in a machine shop of allowing men to keep on being 
 men would seem to be to give them the freedom of the 
 shop at times and let them go about thinking in it.
 
 64 INSPIRED MILLIONAIRES 
 
 Within certain limits a part of every man's labour should 
 be deliberately sacrificed to apprenticeship and experi- 
 ment for the benefit of all concerned. The men in the 
 shops who are going to think of the most improvements 
 are going to be the men who come in practical contact 
 with the most things that need to be improved. They 
 will get into the habit of shifting ideas from one de- 
 partment to another, or from one machine to another, 
 a habit of putting things together. The money that is 
 often spent in giving prizes to employees for ideas would 
 be a great deal better spent, in the long run, in giving 
 them room to have the ideas. The most natural way of 
 making room in a man's mind, of letting him visit in 
 other men's ideas and letting them visit in his, is to let 
 him try to do the work of the other men.
 
 II 
 
 MANAGERS AND IDEAS 
 
 IT is obvious that several practical difficulties 
 would have to be overcome in establishing a 
 system of partial rotary employment in a 
 factory. The first thing to do with such a plan would 
 seem to be to find a manager who believes in it. The 
 second thing to do, if one failed to find a manager who 
 believed in it, would be not to try it. It is not claimed 
 for the idea that it could be carried out by a man who 
 does not believe in it. On the other hand, there is some 
 ground for the opinion that when the inspired mil- 
 lionaire has overcome the first difficulty has found a 
 man who believes in it, the solution of most of the 
 other difficulties will be found well under way. 
 
 Perhaps it might be well to state what kind of man 
 such a manager would be likely to be, if he is to be 
 successful in carrying out his belief. He will begin, I 
 believe, by having it explicitly understood among all 
 concerned that, in taking the position of manager or 
 superintendent of the factory, he is taking it as the 
 personal representative and champion of every man 
 
 E 65
 
 66 INSPIRED MILLIONAIRES 
 
 who works in it, and of every man who owns it, and of 
 the great public outside that is buying its goods. 
 He will proceed on the principle that every act of 
 every day of his life is to be governed by the interests 
 of these three groups of men, that in proportion as he 
 can braid these interests together, make them inex- 
 tricably mutual and keep them so, he is establishing a 
 permanent and prosperous career for both the business 
 and himself. 
 
 The first objection such a superintendent would 
 encounter in attempting to introduce a partial rotary 
 system of employment in his factory would probably 
 come from the trade-union men. The trade unions would 
 oppose it on the ground that it would lead to the 
 discovery of more men, and of more men's actual 
 qualities at more points, than would be otherwise 
 possible, and would inevitably result in the giving of 
 more freedom and wages to some men than to others. 
 The trade unions have not outgrown the idea of treating 
 all men alike. Some of the partners or shareholders 
 would oppose it on the ground that if a factory is 
 alive all through, and many of the men are able to do 
 a great many things, it is harder to keep secrets in the 
 business from the public, and the secrets in the profits 
 from the men, and more difficult to keep the men and 
 the public both from insubordination. It is obvious
 
 MANAGERS AND IDEAS 67 
 
 that the only man who can manage an unbusiness-like 
 situation that is, a situation of mutual distrust like 
 this is a manager who has, as his first business equip- 
 ment, the supremacy and the probity of his own 
 personal character. As long as it is neither possible 
 nor desirable to run a great business without secrets, 
 the only man that can act as manager of a live firm 
 with secrets, and of a factory that is alive all through 
 and likes to know secrets, is the man who can keep 
 secrets with fairness, and who can win and hold personal 
 confidence on all sides. He will not be looked upon 
 by the employees (like most managers) as the hired 
 man of The Firm. He will be too much of a man to 
 belong to anybody and not to belong to the whole busi- 
 ness from the bottom to the top, and he will be looked 
 upon by employees, and by The Firm, both, as their 
 personal representative in dealing with the other. 
 
 I am ready to admit that if an inspired millionaire 
 desired to acquire a manager with a first-class mind or a 
 business imagination like this, he would find it hard to 
 attract him with an ordinary salary. But I am inclined 
 to believe that, as things are going now, we are likely 
 to see in the near future an entirely new rank or 
 grade of mind in the position of managers. All of these 
 innumerable anonymous owners of factories these 
 shareholders and drawers of dividends and interest,
 
 68 INSPIRED MILLIONAIRES 
 
 their huge, pulpy, helpless, unmanned capital mounting 
 up over their heads are slowly and painfully being 
 brought to the point where they will entirely change 
 their idea of the price that it pays to pay for manning 
 capital and making it alive all through. The probabilities 
 seem to be that if our millionaires are able to secure 
 such a man as I have described to conduct their money 
 for them, they will not only be glad to do it on the 
 specific condition that he shall conduct it freely and 
 according to his own ideas, but they will realise how 
 much it is worth to have a man who can. The indi- 
 cations are that when our modern money is being gener- 
 ally invested once more, on far-sighted or human 
 principles, it is not going to be the man who furnishes 
 the money for the business nor the man who does 
 the work, but the man who holds the business together 
 who makes it alive all over who shall receive the 
 largest industrial rewards. The large-minded, ingather- 
 ing, centripetal manager, the man who, by his human 
 nature, his personal qualities and insight, brings all the 
 sources of power in a business to a head, is going to be 
 allowed, as a matter of course, by all concerned, the 
 highest premium that business affords. When the 
 crash comes and the successful manager under the 
 present regime the man who conducts business on the 
 principle of suspended hostility goes for ever out of
 
 MANAGERS AND IDEAS 69 
 
 power, and the new type of man steps forward to his 
 place, the man who believes that being human is 
 practical and good business, no one will find fault with 
 him for getting rich. He will be watched with relief, 
 and everybody will fall in and help. Everybody will see 
 that if a manager can be found, who really has a soul, 
 he ought to be paid a salary which shall approximate 
 to the actual market value a soul has, in this modern 
 business world. A man who has the spiritual power of 
 putting himself in the place of everybody and holding 
 everybody in place, who is doing, or as good as doing, 
 everybody's work, can be as rich as he likes. Nobody 
 in a factory will quarrel with the fact that he ought 
 to have more profit in proportion than the millionaire 
 or the producer, or labourer, or than everybody. He 
 uses his profit to give everybody a chance. To let such 
 a man get rich is putting money in one's pocket. 
 
 Under these conditions it does not seem to me that 
 (especially when a few sample managers have become 
 known throughout the country) the impracticability of 
 getting such managers will be so very great. I cannot 
 help believing that the first moment we have live 
 managers over these great factories of ours these 
 little cities of machines the factories will be allowed 
 to be alive too. While it is true that there are very few 
 such managers occupying positions now, and that,
 
 70 INSPIRED MILLIONAIRES 
 
 under present conditions, even those are working 
 under enormous difficulties, and under protest, I 
 believe that these men have been made, and are biding 
 their time in our modern business world. The indi- 
 cations are that the first moment our modern capital, 
 which at present, in a kind of brutal, stunned, morally 
 underwitted mood, seems to be lunging along, is sud- 
 denly jarred into its senses, and wakes up, and sees 
 how helpless it really is without men like this the 
 men will be there. I place my faith in these men. If I am 
 wrong and it is really true that such men are not to 
 be had for our factories, that they are not being made, 
 it would pay our great millionaires to give up starting 
 factories for a while, altogether, and try churches. 
 
 Factories are not alive all through because they are 
 not organic. The best they have attained as yet, most 
 of them, is a sort of organised suspended hostility. 
 The real reason that factories are not organic and 
 cannot become organic is that nobody believes in any- 
 body. It is getting to be a literal business truth that 
 what the typical modern factory most needs to go 
 with its plant to-day is a creed or possibly a church 
 on the premises, where all the people in the factory 
 could go master and workmen and kneel together 
 until they amount to something that is, amount to 
 enough, have religion and insight enough, to work
 
 MANAGERS AND IDEAS 71 
 
 their souls together. Business is being done on so large 
 a scale and so far ahead that it is getting to be no 
 longer practical not to have a soul in it. If a man is 
 going to be a manager or a worker, if he is going into 
 business in this twentieth century, let him get down 
 on his knees. The next great event in the business 
 world is going to be a religious event, the making of 
 men who shall have it in them to grip the great faiths, 
 the great permanent facts of human nature and of 
 the human spirit silent, serene, believing men, who 
 carry great burdens with gladness and boyishness 
 and who do their living and working in some great 
 daily faith in one another. 
 
 It is obvious that the next best substitute in a 
 factory for a church on the grounds some place for 
 smelting the men together is to have a manager who 
 is a sort of church all by himself.
 
 Ill 
 
 TRADE UNIONS AND IDEAS 
 
 'W 'W THEN the inspired millionaire has secured 
 ^k/^/ for his factory as manager or Soul of the 
 T T Business, a man who believes that souls 
 are a necessary part of the machinery of a factory, the 
 whole matter of carrying out some exchange system, 
 or partial rotary system of employment for the men 
 who want it, becomes one of determining and adjusting 
 details. The two main horns of the dilemma, in allowing 
 souls in factories, would seem to be met at the outset 
 by the character of the manager. 
 
 The men in the trade unions who would object at 
 first to a system of apprenticeship a part of each day 
 or week, would object on the ground that if the entire 
 factory is going to be thrown open to everybody in it 
 exposed to a procession of men thinking of things, 
 no one man in the whole establishment would feel 
 secure in his place. He feels that someone might 
 come along at almost any minute who will know more 
 (by accident almost) about his work, or about his 
 machine, than he does. So he takes his stand in favour 
 
 72
 
 TRADE UNIONS AND IDEAS 73 
 
 of shutting every man carefully in with his own little 
 click of skill. He does not think himself, but he knows 
 that no one else will be let in to think, and feels safe. 
 The conditions may have forced it upon him, but to a 
 degree it must be admitted that this man, standing 
 there clicking his little click day after day, all by 
 himself, is at bottom something of a coward. If every- 
 thing is being left open in the factory, if the machines 
 are being ventilated every day or so with men pouring 
 through them, he fears that it will be found out that 
 he has a better place than belongs to him. He makes up 
 his mind he will keep it whether it belongs to him or not. 
 A state of affairs in which he will have to defend himself 
 from other men's thinking of things about his machine, 
 by going out and thinking of things for theirs, fills him 
 with forebodings, and moralising, and a love of making 
 rules for those who are ahead. So he persuades the 
 trade union to hold labour down. " Do not allow this 
 thinking of things," he says, " to go on." " Keep your 
 place and let everybody else keep his. Do not let the 
 machines in our factory, or the men beside the machines, 
 or the factory as a whole, improve or grow any more 
 than can be helped." 
 
 Under the mechanical system that generally obtains 
 in our factories there is no denying that this position 
 of the employee is natural. Given another system,
 
 74 INSPIRED MILLIONAIRES 
 
 however, which is based on daily human insights 
 into human possibilities, which has a manager who 
 makes it the soul of the business to discover the best 
 qualities of all his men, and put those best qualities 
 where they will work best, it is obvious that the whole 
 situation of the individual employee is changed. He 
 would discover in time, as he took his manager in, that 
 his interests and the interests of the manager, and the 
 factory are identical, that the most creative, and in- 
 teresting, the most self-expressive and natural thing 
 that he can do, or think of to do, in that factory will 
 be the thing that, sooner or later, will come into his 
 hands. He will feel sure of this because it is the policy 
 of the factory, and will earn the most money for him, 
 and for everybody else. 
 
 The other objection that men in the trade unions 
 would make to allowing men to walk around thinking 
 in factories, would be that it would result in the pro- 
 motion of some men at the expense of others. This, also, 
 like the objection that has just been described, is met 
 by the character that is, by the business equipment, 
 of the manager. When an employee thinks of something 
 of enormous value to The Firm and is suddenly elevated 
 above the rest, in proportion to the value of what he has 
 thought of, several things promptly happen if the 
 factory is not a live factory. Three parties in the factory,
 
 TRADE UNIONS AND IDEAS 75 
 
 if anyone suddenly thinks, are sure to feel injured, and 
 to set to work to defend themselves. The common 
 hands do not want a man out of their own grade 
 promoted over their heads, because he will receive a 
 benefit from what he has thought of, which they will 
 not share, and which may be employed against them. 
 The members of The Firm promptly line up in the same 
 position. There is danger that the man will employ his 
 invention against The Firm. He may use it either to 
 extort privileges for himself, or to leave the factory, 
 and sell to rivals. So it comes to pass in the typical 
 ordinary factory which does not believe in being alive, 
 that if a man suddenly acts in it as if he were alive, 
 a minute, he finds his hand is against every man, 
 and every man against his. A penalty on being alive 
 is crowded into every cog and wheel of machinery and 
 into every crevice of manhood about the place. 
 
 Given another system and a manager who believes 
 something, and the situation is changed. The character 
 of the manager, instead of driving every man back 
 upon his own interests against all the others, acts as a 
 tremendous centripetal force, holds all of the interests 
 for all the men together. The man who is promoted for 
 thinking of something knows that the manager will see 
 to it that his reward will be great, that he will not be 
 treated as a mere hand, but will have his fair share,
 
 76 INSPIRED MILLIONAIRES 
 
 no matter what his position is, of the actual money his 
 invention has earned for The Firm. He knows also, 
 through the manager, that his factory will make it 
 a point of honour to make better terms with him than 
 any other would. In other words, the more a man 
 thinks in such a factory, the more everything he thinks 
 identifies him with it. 
 
 The same principle holds good of the other factors in 
 the situation. The men over whose heads a man has 
 been promoted for thinking, instead of opposing his 
 promotion, will be sure to desire it. They will know 
 that the manager is looking out for their interest. 
 The only reason that men object to a man's being 
 promoted over their heads is that managers do not 
 make them feel that the man's success is going to be 
 theirs, as well as his, that their interests and his are 
 identified and that everybody more or less has 
 really been promoted with him. It is because the men 
 who have belonged to the labouring class in modern 
 industry, and who have thought of things, and risen 
 out of it, have not acted or been influenced to act as 
 saviours with their inventions, or as redeemers of their 
 class ; it is because they have seemed to turn against 
 their class as they rose have shared with the men 
 above them, and never with the men below that the 
 prejudice of the present-day labouring man against
 
 TRADE UNIONS AND IDEAS 77 
 
 allowing a labouring man to improve, has grown so 
 insurmountable. 
 
 Given a manager who believes that men who work 
 with machines can have souls, who sees that the manu- 
 facturing business is really the business of putting 
 men's souls together and making them work, and not 
 a mere business of putting together fragments of iron 
 and glass and wood the situation is changed. The 
 factory becomes organic and alive all through. The very 
 moment a man really thinks of something the factory 
 feels the glow and thrill of it all over. In such a factory 
 the employees and owners and the public become as 
 members of one body moving and growing in conscious 
 health, and in strength and joy together. The very 
 things that to-day look difficult and impossible become 
 a matter of course. 
 
 It is not denied that a live factory, like a spirited 
 horse, would sometimes be much harder to have under 
 one than a dead one. But the kind of manager who does 
 not enjoy a live problem squirming under him day 
 after day, who does not prefer a seething, rising and 
 falling mass of living and thinking, going on under 
 him, is the kind whose days are numbered. The in- 
 spired millionaire, instead of giving up the idea of 
 having a live factory because a humdrum manager 
 would be thrown by it, is going to give up the humdrum
 
 78 INSPIRED MILLIONAIRES 
 
 manager. He is going to suspect that a man who is 
 made of machinery on one side, and stock exchange on 
 the other, with all the human nature between squeezed 
 out, is the last man who can make a success of running 
 a great business with machines. He is going to suspect 
 that the power of conducting a great enterprise that is 
 filled with the hum of machines, instead of being a 
 machine-like power a power of precision must be 
 at bottom a human, artistic, or divining power in a 
 man, the power of putting oneself in the place of other 
 men and of making them know it. 
 
 The assertion that a manager like this is impracticable, 
 that such men cannot be found for such positions, 
 is only true temporarily. The reason that the more 
 heroic type of man in modern times, the kind of man 
 who used to be a soldier or an artist in the days gone 
 by, has not been attracted by the factories and the 
 millionaires we have been so largely having of late, 
 is that the conditions both among the machines and 
 among the millionaires have been becoming impossible. 
 A man such as I have described can only take a position 
 by changing conditions both for himself and for every- 
 body else. The practical difficulty in many cases is not 
 in the condition of the men, nor of the man who might 
 be manager, but in the millionaire. The millionaire finds, 
 as a matter of experience, that the kind of man he
 
 TRADE UNIONS AND IDEAS 79 
 
 would really like for the position of manager is a man 
 who cannot quite be managed. Then he tries to manage 
 him. The real trouble is with the millionaire. He has 
 had it proved to him, over and over again, that the 
 men that can be managed cannot manage anyone 
 else. And when it comes to making an actual choice 
 between a second-rate manager who can be controlled 
 by money, and the man of the highest order of gifts 
 who is controlled by his own gifts, the millionaire 
 chooses the second-rate manager. So, as a rule, we have 
 had second-rate factories with money on top of the 
 manager, and machines on top of the men from the 
 bottom to the top. The only way out of this difficulty 
 is a change of heart on the part of the millionaire, 
 the conviction that if the money in a great business 
 wants to make more money, it must be more modest, 
 must make heavy concessions at the start to brains 
 and insight. The man who sees things cannot be had 
 except by men who will let him do them. It does not 
 interest him to be a mere helpless adviser a dictionary 
 or glossary of business, a man to be run into, or looked 
 up, who sells little flashes of insight on things that he 
 cannot do, to people who cannot do them. The whole 
 arrangement is superficial and blind, and from hand to 
 mouth. He knows that great business enterprises, 
 except for a short time, cannot be conducted in this
 
 80 INSPIRED MILLIONAIRES 
 
 way, by brains interrupted by money. He has the 
 spirit and the attitude of the artist, and the only kind 
 of money that in the long run controls him is the money 
 that buys the whole of him, buys the man and his 
 ideas together, on the condition that he shall carry 
 them out. Only a few men can do it, but the men who 
 make money for others best are those who can be told 
 to treat it as their own. In proportion as the money 
 and the brains in a business are inextricably identified, 
 the more it is going to succeed. If the money and the 
 brains are not already together in the same man, two 
 courses are possible to try to gain this identity. One 
 course is for the money to make a hired man of the 
 brains and get a hired man's result. And the other is for 
 the money to give up to the brains and be ruled by 
 them. The first course results in our present system 
 of second-rate factories and the general slave system 
 of modern industry from the bottom to the top. The 
 second course is coming in soon, because all it has to do 
 is to wait for the first to be played out. It is merely a 
 matter of things becoming bad enough before they 
 are better. With money bullying at the top, and 
 foremen bullying all the way down through, the 
 general idea that men who work with machines cannot 
 have souls, and had better not have brains if they can 
 help it, is abundantly justified. The moment that our
 
 TRADE UNIONS AND IDEAS 81 
 
 great millionaires, as a class, come to the point 
 where they deal with other men's spiritual powers as 
 respectfully as they do with their money, the whole 
 manufacturing world will begin to be placed on a new 
 footing. The time is not far off when it will be generally 
 taken for granted by all concerned that the controlling 
 factor, the strategic position in industry, instead of 
 belonging to the man who has the money, or to the 
 man who does the work, belongs to the manager, the 
 man who has the ideas, the great faiths of the business 
 who is the soul of the business, who holds the owners, 
 and the men, and the plant in his hands, and is putting 
 them together. 
 
 Modern industry is daily living, in this beginning of 
 the twentieth century, in fear and slavery and drud- 
 gery all the way through, because it is sick industry. 
 And it can never be anything else but sick until it 
 acknowledges that the soul must be as supreme in 
 business as it is in everything else. Even as it is, it is 
 only the soul struggling up through in it which keeps 
 it alive. It is not possible to keep a great industry in a 
 great nation a long time, without humble millionaires 
 until the men with brute force, the men who are top- 
 heavy and dull with money, are seen giving place 
 gladly, for their own defence as well as the defence of all 
 of us, to the men who have spiritual powers in business, 
 
 F
 
 82 INSPIRED MILLIONAIRES 
 
 who see things and do things by using their souls daily, 
 and by getting the use of the souls of others. There is 
 no reason why a factory, if enough soul is poured 
 in with the money at the top, should not be as spiritual 
 as a church, and as educational as a school, in the 
 town where it stands. It would be a kind of ceaseless 
 church a church for at least ten hours a day. And 
 every time a man thought of his work, it would rest 
 and light his soul. His work would become to him a part 
 of the vision of the making of a world, a daily, hourly 
 unfolding, a kind of panorama of his larger self, reaching 
 out before him. The look of the youth would lurk in 
 his eyes (as it does in all who really live) down to the 
 farthest slope of old age. 
 
 There is as much room for imagination the habit 
 of visiting in things with one's mind and of being 
 young and fresh before them, in a machine shop as there 
 is in poetry. When machine shops are conducted as 
 they are going to be, the men who work in them (at 
 least in an age of machines like this) are going to be 
 more creative men, more expressive, progressive, and 
 original in their work than any other men we have. 
 The idea that there is something in a machine simply 
 as a machine which makes it inherently unspiritual 
 is based upon the experience of the world, but it is after 
 all a rather amateur and juvenile world with machines
 
 TRADE UNIONS AND IDEAS 83 
 
 as yet. Its ideas are in their first stages and are based 
 for the most part upon the world's experience with 
 second-rate men, working in second-rate factories, men 
 who have been bullied, and could be bullied, by the 
 machines they worked with into being machines 
 themselves. No one would think of denying that men 
 who let machines get the better of them, either in 
 their minds or their bodies in any walk of life, grow 
 unspiritual and mechanical. But it does not take a 
 machine to make a machine of a man. Anything will 
 do it if the man will let it. Even the farmer who is 
 out under the great free dome of heaven and working 
 in wonder every day of his life grows like a clod if he 
 buries his soul alive in the soil. But farming has been 
 tried many thousands of years and the other kind of 
 farmer is known by everybody the farmer who is 
 master over the soil, who, instead of becoming an ex- 
 pression of the soil himself, makes the soil express 
 him. The next thing that is going to happen is, that 
 everyone is going to know the other kind of mechanic. 
 It is cheerfully admitted that the kind of mechanic 
 we largely have now, who allows himself to be a watcher 
 of a machine, a turner-of-something for forty years, 
 can hardly be classed as vegetable life. He is not even 
 organic matter, except in a very small part of himself. 
 But it is not the mechanical machine which makes the
 
 84 INSPIRED MILLIONAIRES 
 
 man unspiritual. It is the mechanical man beside the 
 machine. A master at a piano (which is a machine) makes 
 it a spiritual thing, and a master at a printing-press, like 
 William Morris, makes it a free and artistic and self- 
 expressive thing. 
 
 It is only a second-rate order of trade union and 
 administration that is not going to recognise this, that 
 will not so arrange a man's work with a machine eight 
 hours a day as to develop the man and the machine 
 together. It is true that it will be difficult to arrange, 
 in the beginning, and that only the millionaire who 
 believes in it, and wants it a great deal, will be able 
 to arrange it, and he will only be able to do it through 
 a manager who believes in it as he does. There can be 
 no doubt that the moment there appears a richly- 
 endowed millionaire who sees this sort of thing there 
 will appear a richly-endowed manager to go with him. 
 The moment that the man of intellectual genius 
 of spiritual insight even of dramatic insight (the 
 power of knowing men's souls in crowds at a glance), 
 is recognised as the suitable manager for a factory, 
 the whole drift of the life with machines will change. 
 The very things that now tend to keep the machines 
 on top of the men in factories will begin to put men on 
 top of machines. When the new type of manager comes, 
 we shall begin to feel new things about the machines
 
 TRADE UNIONS AND IDEAS 85 
 
 and the men beside the machines the very sound of 
 machines through the windows on the street shall 
 bring at last wide, rested thoughts to us. As we go 
 by, we shall think of the machines everywhere, spelling 
 freedom and joy around the earth.
 
 IV 
 
 THE SKILLED LABOUR OF THE POOR 
 
 IT is not denied that, under a partial-rotary system 
 the allowance of part time for doing other 
 men's work there would be a falling off in 
 quantity and quality of work at first, but it is believed 
 that whatever a factory may lose temporarily by 
 allowing the employees who desire it to be apprentices 
 part of the time, it will gain many times over by 
 bringing fresh and creative minds every day of the 
 year, and a great many of them, to bear upon old 
 difficulties, minds that suggest methods and think of 
 things, out of their very ignorance, which never have 
 been thought of before. 
 
 It is not denied that a manager who carries out this 
 policy will have to begin slowly and perhaps with all 
 against him at first. But he can at least begin by 
 making sure of the fresh young men, and of those who 
 have kept fresh and who have kept growing among 
 the older ones. Gradually when the whole soul of the 
 business is seen by all to be turning on it upon the 
 daily discovery, developing, and sorting out of men, 
 
 86
 
 SKILLED LABOUR OF THE POOR 87 
 
 the whole factory will respond to it. Instead of the 
 manager's problem being what it is now, how to defend 
 the stronger men from the weak, and the men who can 
 work, and want to work, from those who do not, the 
 problem will be inverted will be one of getting the 
 strong to divide with the weak, as they grow stronger, 
 until all the weak are drawn hi with them, and all 
 work together. If the employers are voluntarily and 
 habitually generous, if they make common cause with 
 their best men, the best men will make common cause 
 with the men below and the whole factory will be keyed 
 to a new spirit. 
 
 It is by no means claimed that a partial-rotary 
 system of employment will make all machinists in- 
 ventors. But it will naturally and incidentally make 
 a few men inventors, and by giving every man a chance 
 it will discover which those few are, and more of them. 
 It will be generally recognised by all, that a soul hi a 
 machine shop is as valuable as anywhere else. The chief 
 attribute of the workman's soul is his imagination, the 
 mind's power of visiting around in things, and of putting 
 them together. To say that a man with an imagination 
 in a machine shop is worth his weight in gold, is to put 
 it mildly. It is the very essence of a machine shop, of 
 all places in the world, that the skilled labour of the 
 hands is reduced to its lowest terms and the skilled
 
 88 INSPIRED MILLIONAIRES 
 
 labour of the mind or soul is all that is left, and wins the 
 highest possible premium. A man in a machine shop 
 who has an imagination does his thinking in armies. 
 Every machine he thinks of is a crowd. Great buildings 
 full of din and might build themselves with a thought, 
 and cities and fortunes flock to him. To be spiritual in 
 a factory, to be spiritual with raw material like machines, 
 to have a thought that is like miles of men in a minute, 
 to put two bits of steel together with an echo around the 
 world it is incredible that anyone could ever have had 
 the idea that a man who works in a machine shop cannot 
 have a soul and cannot work in the spirit of the artist. 
 The inspired millionaire is the man who proposes to 
 attain material prosperity in this world by gathering 
 spirited men around him. He is going to believe that 
 the more spirit a factory hand has in proportion to 
 the amount of matter in him, the more matter he can 
 get hold of both for himself and for everybody else. He 
 is going to believe that the more spiritual a factory 
 is the more it emphasises spirit and pays for it, the 
 bigger material success it will make, and the longer 
 it will make it. He is going to believe that the more a 
 machine shop treats its men like machines, the more 
 machines it has, with nothing but machines tending 
 them, at just so many more points does it expose 
 itself. A half-alive machine shop cannot succeed any
 
 SKILLED LABOUR OF THE POOR 89 
 
 more than a half-alive anything else. The supreme 
 irreverence, and master-stupidity and infidelity of the 
 present age is the idea that it can the idea that 
 machines, the things we do our living with are not 
 meant to be filled with life. It is almost a demonstrable 
 fact that most of the industrial evils, and nearly all 
 of the social and religious ones in this age of machines, 
 can be traced to the idea that in some mysterious and 
 hopeless manner God has left a bare spot in creation 
 and that the men who work with machines do not need 
 to have souls, and that if they do need them, they 
 cannot have them. 
 
 Incidentally, the whole question of modern civilisa- 
 tion is at stake in establishing a belief in this principle, 
 in getting millionaire manufacturers who will see that 
 they are compelled to employ the best men, with the 
 best minds that this country can produce, millionaires 
 who will want everyone to know that they are estab- 
 lishing new conditions among the machines, who will 
 advertise that the very men that factories, under 
 conditions that now exist, cannot hire, are the men 
 that they are trying to get, that the most important 
 part of their machinery to them is the live part of it 
 the men in it. It is the soul of the business that if 
 machinery is good machinery it will have to be alive 
 all through.
 
 90 INSPIRED MILLIONAIRES 
 
 The first millionaire who will really believe that a 
 factory can only be a material success by being a 
 spiritual one, who will put up his fortune on it, who 
 will make a sublime wager for modern life, and who 
 will attract men from all parts of the world, and all 
 walks of life to help him carry it out, will turn the 
 whole modern world around. When one millionaire 
 has done it, the rest will follow, will come to see by 
 experiment, by comparison, that if men in a factory 
 are under the machines in it, it is merely a matter of 
 time when the machines and the men will go down 
 together. When a manufacturing business fails, the 
 chances are nine out of ten that it is because some other 
 manufacturing company has managed to be spiritual 
 at a vital point that is, to have an employee who 
 thought of something. Men were not meant to be under 
 machines. Everyone is going to see, when it has been 
 given one good, decisive trial, that neither the men 
 nor the machines can really be made to work in that 
 way except for a little while. There will be nothing 
 a millionaire will dread more than these slaves and 
 cowards and drudges he has made, and that he has 
 scattered among his machines. He knows that it is a 
 mere matter of time until some factory in which men 
 are allowed to think will get a machine that will ruin 
 his.
 
 SKILLED LABOUR OF THE POOR 91 
 
 It already looks as if the time were not far off when 
 machines will be thought of so fast in machine shops that 
 think, that all others will cease to exist. One can almost 
 see the day it is merely around the corner of the world, 
 I think when all of these pound-bound millionaires 
 and these machine-imprisoned men and men-machines 
 will be wiped from the face of the earth. It would be 
 hard to find an empty or silent mill anywhere, even 
 to-day, which, in one way or another, does not bear 
 witness to this coming of the truth. It is silent and 
 empty because someone, somewhere else, has thought 
 of something.
 
 THE SKILLED LABOUR OF THE RICH 
 
 IT is W. B. Yeats who has said, in speaking of poets 
 as a class, " We see the perfect more than others, 
 but we must find the passions among the people." 
 It is this finding the passion among the people which 
 makes me hopeful about millionaires. If the passion 
 for making money is the passion that the people 
 actually have in our modern life, the next vision for us 
 is going to be some way of making what we actually 
 have beautiful. The beauty that builds the destiny 
 of a civilisation always lies next neighbour to its 
 greatest gift. If it is true that wealth is our greatest gift, 
 the natural vision of a civilisation which is realising and 
 mastering and spiritualising matter, the time is bound 
 to come when we shall see that the wealth that comes 
 to us is full of revelation, and creativeness, and beauty, 
 that it is holding in its hand the liberties of a world. 
 
 No country has suffered more from depredatory 
 wealth than America, but the American people have 
 a great latent, obstinate faith in rich men and in what 
 they can do and be. They are already picking out, all 
 
 92
 
 SKILLED LABOUR OF THE RICH 93 
 
 over the country, their semi-inspired millionaires. 
 They believe in some of them. They have their eyes 
 upon them everywhere. They have no inherent pessim- 
 ism or distrust in money as money. It was only a year 
 or so ago that it was suggested by the whole State of 
 Massachusetts, in a rather big voice at the polls, that 
 finding fault with a millionaire for his money is gone 
 by. We joined together almost without knowing it, out 
 of all parties, and suddenly and quietly on election day 
 made W. L. Douglas Governor of Massachusetts 
 because he was rich and because we were all glad of it. 
 The same men on the same day, who were electing 
 a Republican President by an enormous majority, 
 elected a democratic governor by another enormous 
 majority for no other reason that anyone can find out, 
 than that W. L. Douglas seemed to be a man who 
 could make money and men and shoes together. 
 If this could be done, and there was a man in the State 
 who had proved that it could be done, all that seemed 
 to be needed was letting the people know who he was, 
 and on the bare thought that there could be such a 
 man in the State, they elected him Governor of Massa- 
 chusetts. There was not a man anywhere, out of all 
 the men of all parties who voted for Mr Douglas, who 
 seemed to object to him for being a millionaire. With- 
 out his money nobody would have noticed him. And
 
 94 INSPIRED MILLIONAIRES 
 
 probably without Mr Douglas nobody would have 
 noticed the money. It seemed to be the combination. 
 A fortune and a human being lying alongside each 
 other, all interpenetrated with each other, seemed 
 interesting to the people and to the point. The people 
 seemed to like Mr Douglas's money. The more money 
 he had, the more his money meant ; and the more 
 things they kept hearing about him the more money 
 they wanted him to have. Every dollar of it was the 
 autobiography of a kind of man that rich men and 
 trade unions had been saying for decades could not exist. 
 
 What the situation amounted to, as it has seemed 
 to me, was simply this. A man that everybody had 
 said could not exist had suddenly existed. And some- 
 thing had to be done about it. So he was made Governor 
 of Massachusetts. 
 
 The real secret of the people, one is inclined to 
 think, in what the papers had characterised as an 
 altogether unheralded and noiseless revolution, was 
 the sudden hopefulness that came to them when they 
 heard that Mr Douglas might be good enough to be 
 rich. I have no personal knowledge of Mr Douglas 
 and no very definite conviction as to whether this is 
 true or not. He may be the merest glimmer toward 
 the inspired millionaire, but the overwhelming way in 
 which the people believed in the glimmer, and stood up
 
 SKILLED LABOUR OF THE RICH 95 
 
 and let their faith be counted, was to me an event of 
 profound and national importance. It was like an 
 interpretation, a reading of the next one hundred years. 
 I had been plodding down my own little road of belief 
 alone, I thought, or almost alone. Suddenly I felt a great 
 multitude silently and out of sight tramping beside 
 me. I had been told at every cross-road that our 
 working men were mean-spirited, that they were dull 
 and small men, seeing only their own side, and bitter 
 against the rich. Then suddenly I heard them it 
 was like a mighty shout, the voice of a great company 
 as one man, out there in the dark. It was proclaimed 
 upon the house-tops, the next morning, what was 
 really in their hearts. I believe that what was in their 
 hearts is in the hearts of Englishmen. We love a man 
 for being a man. Even if he is rich, " a man's a man for 
 a' that." What the people object to in rich men, whether 
 in England or America, is not the fact that they are 
 rich, but that they are the wrong kind of men.
 
 PART III 
 
 CLOUDS THE SIZE OF A MAN'S HAND 
 
 " And Elijah went up to the top of Carmel, and he 
 cast himself down upon the earth and put his face between 
 his hands. And he said to his servant, ' Go up now, and 
 look toward the sea' And he went up and looked and 
 said ' There is nothing.' 
 
 " And it came to pass at the seventh time, that he said, 
 ' Behold there ariseth a little cloud out of' the sea like a 
 man's hand.' '
 
 THE LACK OF CONVENIENCES FOR MILLIONAIRES 
 
 A GOOD many thoughtful people have been 
 trying to find of late some slight position 
 or opening for millionaires in America. There 
 doesn't seem to be anything. One can hardly go any- 
 where in the United States the last few years without 
 seeing millionaires standing in rows trying to get 
 something to do. Sometimes one sees hundreds of them 
 waiting patiently these plain humdrum millionaires 
 we run to in America, waiting in all the cities of the 
 world Paris, Rome, Lucerne even in New York. 
 But nothing comes of it. 
 
 As far as one can see with the naked eye, the one 
 single position in the country that is vacant just now 
 is that of inspired millionaire. 
 
 Those of us who hold to the conviction that the 
 position of inspired millionaire in the country is somehow 
 going to be filled, are not saying that there is going to be 
 anything precipitate about it. We do not count on the 
 inspired millionaire's coming like a miracle out of the sky 
 or as a great, sudden apocalyptic character looming 
 99
 
 100 INSPIRED MILLIONAIRES 
 
 up in Wall Street, or in the life of this modern world. 
 A great many millionaires will be wasted probably 
 experimenting. We will have, as always, millionaires 
 who do not intend to be inspired if they can help it, 
 or who want to be inspired in some little private, 
 amusing way of their own ; but there is reason to 
 believe we are going to have the inspired millionaire, 
 because it cannot be helped. The other kinds of mil- 
 lionaires will be tried and they will not work. 
 
 The millionaires are being driven to it. This is the 
 first cloud the size of a man's hand. 
 
 When the typical American man of wealth in the 
 course of his natural development comes, sooner or 
 later, to the point where he feels that he can afford to 
 face the problem of living instead of getting a living, 
 the idea of millionaire he most naturally attempts is 
 the imported or European idea, the gentleman of 
 leisure, the enjoyer of the world, who seeks to benefit 
 and refine it by the way he spends his money, by the 
 ennobling effect of his pleasures. 
 
 It may be a remarkable fact, but it looks like a 
 rather true one, that an inspired millionaire, in this 
 European sense viz. a man who sets out with a great 
 capacity for giving and receiving joy in the world, can- 
 not find anything to do in it that is, taking things as 
 they are and without touching or changing them, he
 
 LACK OF COm^NIENCES 101 
 
 cannot find anything to do in it. The world is not 
 arranged for inspired millionaires. If a millionaire 
 wants to be inspired in it, even if he wants to be amused 
 in it, he finds he will have to arrange it himself. What is 
 there, for instance, a really inspired millionaire can do 
 to amuse himself after dinner ? Of course, if he could 
 spend a night in the whole world at once, ring up any 
 continent he has a mind to, for the evening, attend 
 opera in Berlin, London, San Francisco, or Hong-Kong, 
 he might find something inspired being said or sung 
 somewhere and could drop in for a while ; but the 
 arrangements already made in the world for an in- 
 spired millionaire at any given time or place in it, 
 any place that can be reached after dinner, are pitiable 
 enough. There is hardly any part of the land or any 
 day of the year in which it is not easier to get a few 
 pounds' worth of work than it is to get a thousand 
 pounds' worth of play. He tries everything he can 
 think of, that people do after dinner, and that they 
 seem to think is play the picture gallery, the concert, 
 the lecture, and the club, and the ball, and the theatre. 
 But he soon finds that the things that have creative 
 joy in them that is, thousands of pounds' worth of 
 joy are not to be had. He finds they are not being 
 made. No one can get joy enough to put into them. 
 So, generally, in sheer desperation he thinks at last
 
 102 INSPIRED MILLIONAIRES 
 
 he will stay at home and read. He thinks he will read 
 down to the heart of the world in its latest books. 
 He will see what kind of a world it really is under the 
 noise, and what it is really thinking, and feeling, and 
 expecting. After a few evenings spent in this way he 
 cannot but come to two conclusions. There are two 
 facts that face him at every turn : 
 
 First. The immeasurable and unprecedented number 
 of men devoting their entire time to literature and the 
 arts. 
 
 Second. The immeasurable and unprecedented 
 number of probabilities, judging from their work, 
 that there is not a single great, lasting, irreplaceable 
 artist among them all. He rather wonders at this at 
 first. "Why is it," he thinks, "that with all our 
 improvements, our civilisation, with all our education 
 Plato and Homer last so ? " 
 
 If all the artists of the world in the present year of 
 our Lord, 1911, were put together in a single place all 
 by themselves, they would make a city a deal larger 
 than Athens was, with her processional of immortals 
 down the years ; and if all the men and women who 
 are devoting their entire time to writing were gathered 
 together quarantined on an island in the sea, Mada- 
 gascar, for instance these same writers, writing 
 all of them writing, all of the time, and writing, and
 
 LACK OF CONVENIENCES 103 
 
 still writing, the scratching of their pens rising higher 
 and higher, and sounding far and faint to us, like 
 some forgotten thing across the surges of the sea 
 these same writers would constitute a nation all by 
 themselves as large as the nation in Palestine ever was, 
 a nation which, with very few persons in it who could 
 read, and fewer still who could write, produced several 
 immortal journalists men of their own times, called 
 prophets and two or three very considerable poets, 
 one of whom wrote the hymn-book of three thousand 
 years and another of whom made the first rough 
 but immortal sketch of a God for the human heart 
 and told the news as though it happened yesterday of a 
 Man fifteen hundred years away. Very few literary men 
 or women with notebooks and typewriters could have 
 been found about David's court. The masterpieces of 
 Isaiah, delivered largely to men who could not read, 
 were taken apparently from notes of extemporaneous 
 addresses here and there, and the number of artists 
 that could be found in the whole length and breadth 
 of Palestine in that day of masterpieces could have 
 met together in a small bedroom without crowding each 
 other. The civilisation in which we are living to-day 
 is a civilisation that has conventions of artists in 
 Albert Halls, and mass meetings of men who do nothing 
 but write. It is a civilisation which has scores of schools
 
 104 INSPIRED MILLIONAIRES 
 
 of painting and scores of universities of music, with 
 fullest courses and the like. It is a civilisation which 
 has hundreds of thousands of people engaged in master- 
 ing the foot-notes of Shakespeare and studying the 
 participles of Homer ; which has its library on Dante, 
 its miles of explaining the masterpieces of the Hebrews, 
 and its acres of analysis of the masterpieces of Greece, 
 which has scores of Chairs that tell men in universities 
 how to be geniuses, and extension lectures that tell 
 how other men have been geniuses ; which has clubs 
 to be men of genius in, and clubs for women to be 
 women of genius in ; which has two or three magazines 
 on how to be an author ; which has two or three hun- 
 dred magazines showing what it is supposed an author 
 ought to be, and three or four thousand journals 
 showing what an author ought not to be is a civilisation 
 that (with one exception, perhaps) has not a single 
 colossal living artist of its own. 
 
 Gradually, as the inspired millionaire sits down 
 night after night and looks over these writers and tries 
 to get interested in them, he gets interested in what is 
 the matter with them. He puts the question " Why 
 is it that the more literary men we have the less our 
 chances seem to be of ever having a literature ? " He 
 soon finds himself facing the fact that this modern 
 literature with all its literary look, its artistic ingen-
 
 LACK OF CONVENIENCES 105 
 
 iousness, its gilt, all its poor, sad little trappings of 
 joy about it, is not really a literature at all, has not a 
 single great structural necessary joy in it, lifting itself 
 up, from world's end to world's end. Perhaps the 
 modern literary world is not great because it is not real 
 and is not quite honest. Instead of being a real literary 
 world, it is a vast monotonous prairie of self-support. 
 All these hordes of writers, these long processions or 
 caravans of authors, if they were to put all their creative 
 joy in their work together, and pile it up in one place 
 for an inspired millionaire after dinner, would not 
 amuse him for five minutes. The whole spectacle of 
 modern literature is a weariness to him these rows 
 of dreary hired men with pens, timid and expedient, 
 and rigidly self-suppressed, with their roofed-in, 
 practical minds these rows of timid publishers tip- 
 toeing along before the public eye, their millions of 
 pounds behind them, all in a kind of anxious literary 
 hush. He sees through it all as he sits in his library. 
 He will have nothing to do with it. Even an unin- 
 spired millionaire would not. Only the other day in 
 New York one of them, when he wanted to do something 
 intellectual-looking (buy something he thought would 
 be really literary), bought a twenty-six-thousand- 
 pound set of Dickens. Forty thousand living authors 
 looked on in silence.
 
 106 INSPIRED MILLIONAIRES 
 
 The next thing that happens after the inspired 
 millionaire has given up encouraging forty thousand 
 living authors after dinner, is generally one more 
 struggle to be amused with some of the other things 
 that people try at first, in modern life, and that look 
 amusing until they are found out. He soon comes down 
 to hardpan in all of them and faces a truth. 
 
 In a country where millions of people, nearly all 
 of the people, are hired by the week not to have any 
 joy, that is, to keep their ideals and their work apart, 
 where even the leading men the men one knows 
 are drawing salaries for not living, inspired amusements 
 are not to be looked for. A man's joy in his work is 
 the expressing of his individual self in it. If he is doing 
 his work under conditions which do not recognise 
 individual selves in men, and best selves in them, his 
 work can have no joy in it. A man who is daily separated 
 in his work from his utmost inspired self soon comes 
 to believe that he was never meant to have one. He 
 not only believes this, but he believes that it is the 
 very nature of work not to have inspiration in it. 
 He tries to put his inspiration into playing after his 
 work is done. Then comes the fact which is hardest 
 to face of all, especially if a nation has to face it. 
 People who spend nearly all of their time in doing their 
 work without inspiration, have very little inspiration
 
 LACK OF CONVENIENCES 107 
 
 left to do their playing with. Not having inspiration 
 themselves, they do not know it when they see it in 
 others. The actors and the plays that have creative 
 fire or joy in them do not become known among such a 
 people. They cannot seem to burn their way through 
 to those who might want them. Always this same great 
 Damp Wall of Public this same dear anxious, plod- 
 ding, art-proof public. It is a world in which the very 
 playhouses work. 
 
 If the millionaire goes about hopefully from one 
 country to another feeling that great actors may yet 
 be found, actors who are interested in supporting 
 great plays, he finds nothing but small actors crowds 
 of them supporting themselves. A getting-a-living 
 public prefers getting-a-living actors. It does not miss 
 anything in them. The more an actor acts to make 
 money out of people of this kind, and the more money 
 he makes out of them, the more they are impressed, 
 and the more they flock to hear him. The inspired 
 millionaire soon learns that if he wants to hear a great 
 actor, he must make one, and that after he has made 
 him, he must make a public for him. The same is true, 
 not only of the art of acting, but of every other art 
 which, by its nature, is intended to give joy and to be 
 the expression of joy that belongs to life. Hard-working 
 people have hard-working arts. If an inspired millionaire
 
 108 INSPIRED MILLIONAIRES 
 
 could go to all of the theatres in England at once 
 go to them in one night is there anyone who really 
 supposes, for a single moment, he could get his money's 
 worth ? . . . Herds of tired faces . . . thousands of herds 
 of tired and callous faces . . . the flare of the footlights 
 . . . one set of tired faces grimacing at joy out of empty 
 hearts to another set of tired faces. . . . Nothing more 
 pathetic, more full of terror, and sadness, and prophecy, 
 could possibly be conceived than the Spectacle of 
 Audiences the panorama for a single night of the 
 people at its joys. Joy is not in the people, they have 
 parted from its spirit. And when hard-worked people, 
 engaged in supporting themselves all day, gather 
 together and watch some more hard-worked people 
 supporting themselves all night, it is called an amuse- 
 ment. 
 
 With rare exceptions the only form of public enter- 
 tainment that can be said to be open to the average 
 man nowadays the man who is trying to master the 
 problem of self-support is to go and watch some other 
 man trying to master it ; and when this average man 
 has mastered it, becomes an average millionaire, for 
 instance perchance an inspired millionaire his last 
 condition is no better than his first. He may have a 
 theory that he does not need to keep on getting a living 
 any longer, but in a getting-a-living world he is prac-
 
 LACK OF CONVENIENCES 109 
 
 tically compelled to keep on getting a living, whether 
 he wants to or not. 
 
 He cannot find anything else to do. He cannot find 
 amusements that are worth spending his money on. 
 So he spends it on more work, and as spending money 
 on more work (reinvesting it) merely means having 
 more money to spend on amusements he cannot get, 
 the longer a millionaire finds himself holding on to life 
 the smaller his chance seems to be of doing any living 
 in it. Even the kingdom of this world is shut against him. 
 It looks sometimes as if the saying of Scripture : 
 "It is easier for a camel to go through a needle's eye 
 than for a rich man to enter the Kingdom " must have 
 meant that it was no object to the camel going 
 through the needle's eye even if he could. There is 
 no denying that having great means to spend in the 
 next world with the best people to spend it with 
 might be made to mean something, but the more a man 
 has money in this one, the more he works on the project 
 of living with his money instead of getting a living 
 with it, the more he is discouraged. 
 
 Whichever way he turns in human society, where, 
 at first thought, at least, one would think beauty, and 
 joy, and rest might be, he finds that they are not ; or 
 if they are, he finds he cannot get at them, or that they 
 cannot get at him. The getting-a-living crowds are in
 
 110 INSPIRED MILLIONAIRES 
 
 the way. They are getting a living. They are against 
 every man who is not getting a living. They want their 
 getting-a-living things. The world has been made 
 convenient for their getting them. There is nothing 
 anywhere in modern life but this same ceaseless spec- 
 tacle the spectacle of the Arts being tamely led 
 around by a host of pleasant married women, white- 
 aproned nurses, and babies in go-carts. It is a spectacle 
 of the True and the Beautiful and the Good being 
 ground between our two great modern millstones, 
 the Home and the Office. 
 
 To one who loves his kind, and watches them, who 
 loves to see men doing their thinking and living in long 
 spans like those that have gone before us, there seems 
 to be something a little fussy and effeminate about our 
 modern life. One can only watch the babies governing 
 their mothers in it, and the mothers governing the 
 fathers, and the fathers tramping down to the office. 
 And even the office even business, which might seem 
 to be heroic, and artistic, and self-expressive in a day 
 like this, if anything is is governed by a set of anony- 
 mous, vague millionaires, who are literally ordering the 
 whole planet around from morning till night for a 
 few pounds. There is getting to be hardly a man on it 
 with whom to associate least of all artists. Not that 
 an inspired millionaire would not like to associate
 
 LACK OF CONVENIENCES 111 
 
 with them. He would and with almost anybody 
 but they all have watches in their hands when he tries 
 to. All their time is hired by somebody else. 
 
 The result is, that the more he thinks about it, and 
 the more he tries to be amused after dinner, the more 
 serious he gets. He drifts to the edge of the precipice 
 and looks down. 
 
 The Precipice is this : Inspired things can only be 
 done by inspired men, by men who take time to live 
 inspired lives. An inspired millionaire, a man with a 
 great capacity for giving and receiving joy in him, 
 cannot help becoming a philanthropist. He finds that 
 he cannot even be selfish in a world like this without 
 having better-made men and women around him to be 
 selfish with. He cannot find the men and women. 
 The only thing an inspired millionaire can do is to 
 make them. He becomes a philanthropist or man- 
 maker in self-defence. He comes sooner or later to but 
 one object in the world namely, going about, picking 
 out the men in it, in all the arts, in all mechanics, 
 machine shops, libraries, and laboratories, and every- 
 where, who have visions, and inventions, and ideals 
 which they are making sacrifices to put into their labour 
 and giving them a chance to do it. 
 
 This is his programme. The first thing that happens 
 to his programme is that he slowly learns that man-
 
 112 INSPIRED MILLIONAIRES 
 
 making is not only the most expensive amusement, but 
 the most lonesome one that the world affords. We all 
 wish him God-speed. And then we get in his way. 
 When one considers how many things there are in the 
 course of his life a millionaire is obliged to give up, this is 
 hard. The first thing he does as a young man is to give up 
 amusement in order to make money. The next thing he 
 does is to try to make an amusement out of making the 
 money. Then he has to give it up. Then he tries to make 
 an amusement out of spending the money. He has to 
 give this up also. Then, when, as the years go on, the 
 truth leaks out, and he learns once for all that making 
 money and spending money are both failures as amuse- 
 ments, because of the men with whom one has to do 
 them, and he takes up at last with the amusement 
 of making men, he finds that the public is against him. 
 We approve pleasantly and placidly enough of 
 making men, but everything we do makes men im- 
 possible. We are not even making men of ourselves 
 most of us. We have not time. The making of men is a 
 peculiar occupation in which a man could not be expected 
 to spend his time, and is left to women and ministers. 
 An inspired millionaire soon finds that he cannot get 
 any men to make. Boys want to be like their fathers, 
 and their fathers are making money. The government 
 is in the business of producing conditions in which the
 
 LACK OF CONVENIENCES 113 
 
 money can be made. The schools and colleges, with a 
 greater or less degree of candour, are in the business of 
 producing the men who can make it. The Church is 
 in the business of doing as well as it can, trickling the 
 Gospel helplessly into the stream that sweeps around it 
 and away with it. It hopes gently that men will do 
 as little wrong as possible in getting their money, and 
 as much good as possible in spending it. In the mean- 
 time it takes the money if they make it, and comforts 
 them if they do not. They need a great deal of com- 
 forting if they do not. 
 
 The man who has a million pounds in his pockets 
 and a philanthropic work on his hands soon finds 
 that, so far as his philanthropy is concerned, he is one 
 of the most lonesome and helpless objects in the world. 
 The world does not want his philanthropy. It wants 
 his million pounds. It does not even want to hear what 
 he has to say about his philanthropy. It wants to hear 
 how he got his million pounds. If there is a particular 
 set of poor people in whom he is interested, the best 
 way for him to raise money for them would be to tell 
 other poor people how to get rich. For every hundred 
 pounds he could raise trying to interest the world in 
 his charity, by talking about it, he could raise thousands 
 talking about himself. If he were to open an office and 
 give private consultations, heart-to-heart talks, on how 
 H
 
 114 INSPIRED MILLIONAIRES 
 
 he supported himself, he could support a dozen charities 
 with his daily fees. People are not interested in his 
 telling them how to help others. They want to be told 
 how to help themselves. He finds that he is held in 
 esteem and is considered a useful member of society 
 because he has helped himself the most. He finds that 
 he is looked upon as a kind of hero for having done it. 
 If there were any arrangement by which a millionaire 
 could be told at sight, if he were compelled by law 
 to wear a coat, for instance, with a pound sign on it 
 amount specified there is scarcely a city in the world 
 where he would not be followed by crowds in the street. 
 Even as it is, he is often reminded that he is a sight, in 
 spite of himself. The word passes around if he enters 
 a restaurant, and when he hides in his hotel people 
 stand in line to see his name on the register. 
 
 The world envies him for one thing, and that is the 
 thing it never forgets. Whichever way he turns, in his 
 attempt to carry out some larger design for the world, 
 he finds that his million pounds are in the way. He 
 cannot do the work alone and he cannot find the men 
 to help him. He spends nearly all his time in discovering 
 that the men who appear to help him are helping them- 
 selves. They are not the same men with him that they 
 are with others. They are polarised by his money. 
 He cannot get at men, somehow, as they are. He
 
 LACK OF CONVENIENCES 115 
 
 finds himself defeated at every point, either by his 
 own million, or by someone else's million pounds, or 
 by someone else's desire to have his million pounds. 
 The whole getting-a-living machine of modern life is 
 across his path. If, in the interests of his work, he 
 suggests that other people give money, it is hinted that 
 he has money of his own to give. If he tries giving his 
 own money to others, that they may stop making 
 money, perhaps, and make something they know how 
 to make better, he is told that he is spoiling them, that 
 he is a pauperiser, that he is breaking down the founda- 
 tion of society. Society swears by the shibboleth of 
 self*support. Self-support, society tells its inspired 
 millionaires, is what society is for. Every man's hand 
 is against him. His words may not be, but his hand is, 
 and everything he does with his life is. Except in 
 his evenings and holidays everything he does with his 
 life is based on the belief that getting-a-living is living. 
 When the millionaire stops to think about it, he 
 remembers that when he was getting his million pounds 
 he believed that getting-a-living was living himself. 
 He finds that the men he knows around him, who have 
 actually tried being millionaires, believe it still most 
 of them. Those who would like to try being millionaires 
 believe it at least they would like to see if they do. 
 The result is, that the majority of people nowadays
 
 116 INSPIRED MILLIONAIRES 
 
 (1) millionaires who are still getting a living, (2) persons 
 who are getting a living in order to be millionaires 
 may be said to constitute, so far as helping the world 
 is concerned, the dependent and pauper classes of 
 society. That is to say, they are dependent upon getting 
 a living and society can expect very little from them 
 except their getting a living. Any real living that may 
 be done in the world will have to be done by other 
 people, and, as men who are really living their lives 
 themselves are the only men who can help the rest of the 
 world to live, all persons who are merely getting a 
 living must be counted out, in any large and practical 
 scheme of world-lifting. 
 
 The one logical thing that is left for a man to do who 
 has a million pounds in his pocket is to spend it in 
 getting people not to want it, in getting them to love 
 their work instead of their wages. The most practical 
 way the rich man can do this is to ally himself in all 
 places and in all walks of life with the men who 
 are artists. The great moral adventure of making 
 a world which has a virile, every-day, all-day belief 
 in labour and the inspiration of labour narrows itself 
 down to two kinds of men, rich men who refuse to 
 use their money merely to make more money, and 
 poor men who, as anyone can see at a glance, do not 
 even need to be rich reformed millionaires and
 
 LACK OF CONVENIENCES 117 
 
 artists. In general all persons in all employments who 
 love making a perfect thing out of the thing they do, 
 more than making money out of it, may be called 
 artists, whether they are millionaires or not. In society 
 as at present constituted, under the false machine- 
 conditions that now obtain, the millionaire finds the 
 majority of men putting their work into a time and 
 place by itself. Their sole reason for doing their work 
 is that they may have time to play. But he also finds 
 hundreds of other men in these same machine shops 
 who have the point of view of the artist. They seem to 
 have been so created that neither work nor play can be 
 got out of them in the ordinary way. They mix up the 
 words. Unless they can do their work perfectly enough 
 to make play out of it, they do not do it. Their work 
 and their play, alike, both fail to interest them unless 
 they are in the act of putting them together. 
 
 All persons the inspired millionaire can find in all 
 walks of life who have the strength, daring, and joy in 
 them to play in their work, to make their work self- 
 expressive work, whatever it costs, and for lesser wages 
 if necessary, all persons who insist upon putting their 
 whole selves into their work, who lay the emphasis of 
 their joy not upon their evenings and their days 
 off, but upon the very brunt and centre of their living 
 all such persons the inspired millionaire will seek out
 
 118 INSPIRED MILLIONAIRES 
 
 and gather together. He will let his money take sides 
 with their souls and he will set them in a large place and 
 give them their tools and let them work their will upon 
 the world. 
 
 Then a new world will begin to be made.
 
 II 
 
 THE MILLIONAIRE WHO DOES NOT WANT TO BE LONELY 
 
 A MILLIONAIRE is a helpless man, wondering 
 how he can possibly think, before he dies, 
 of j; enough beautiful or permanent values 
 into which he can put his money. An artist is a helpless 
 man who is looking for enough money into which he 
 can put his values, and materialise his ideas. To be a 
 millionaire is to have so much matter on one's hands 
 that one cannot possibly in one short life have enough 
 spirit to go around. To be an artist is to possess so 
 much of the ideal and beautiful that one cannot get 
 hold of matter enough to express it. 
 
 It seems to make little difference, so far as the 
 hardship is concerned, if one is to be a poor man, 
 whether one is poor backwards or forwards. The 
 millionaire who is poor because he has not time 
 to spend his money and the artist who is poor 
 because he has not time to make it, are the men 
 who rule the world between them, and they are both 
 paupers. 
 
 Perhaps it is the main trouble with our civilisation 
 119
 
 120 INSPIRED MILLIONAIRES 
 
 that they are both paupers, that matter and the spirit 
 just at present are locked away by themselves, that 
 the two most powerful kinds of men a civilisation 
 can have its rich men and its artists, the men who 
 can buy and the men who can make are lonely : they 
 cannot seem to get together. 
 
 The fact that they belong together, that men feel 
 that they do, that they are bound to come together 
 some time, is shown by the history of every family 
 fortune that has been produced. It is the operation 
 of a natural elemental law that wealth must ally itself 
 with beauty or creativeness of spirit, with men who 
 dare, or melt away and be redistributed where it 
 can. 
 
 If the men who are obliged to have great incomes 
 in order to support life wish to keep their great in- 
 comes, they can only do it by allying themselves with 
 men who have great enthusiasms, and do great things 
 whether they have great incomes or not. Men who are 
 clever enough to love their work more than their wages 
 are the only equals, the only fit men or partners, for 
 millionaires. Inventors and artists are the only men 
 who without any money can do and are doing every day 
 millionaire sorts of things. 
 
 It has seemed to me that the day is not far off 
 when the world shall see a turn in the tide of wealth.
 
 THE LONELY MILLIONAIRE 121 
 
 The man of wealth is going to stop working grimly 
 away on the world all alone and looking askance at the 
 artist who is all alone, too. He is going to break away 
 from Philistinism, from a mere bank or safe-deposit 
 view of life, and from his big comfortable clubs, and 
 associate with artists and with men of genius, men of 
 ideas, inventions, and visions. Inspired millionaires, the 
 most envied men in the world, and inspired artists and 
 inventors, the humble inspired labourers, the most 
 despised and patronised men in the world, are going to 
 be inevitably thrown together. They have the making 
 of the planet between them. As they have the necessary 
 gifts of matter and spirit that go to the making of a 
 planet (one that can be taken seriously), and as the 
 making of a great, happy, peaceful, furnished planet 
 is the only thing big enough for such men to be 
 interested in, they can probably do it. 
 
 It has been attempted in the last two chapters 
 to point out the increasing difficulty (especially in 
 America and England, and the more industrial and 
 democratic countries) of being an inspired millionaire 
 of the conventional old-fashioned type the gentleman 
 of leisure and enjoyer of the world, who seeks to benefit 
 and refine it by the way he spends his money and by 
 the ennobling effect of his pleasures. 
 
 It is intended in the chapters that follow to point out
 
 122 INSPIRED MILLIONAIRES 
 
 the opportunities of the twentieth-century millionaire, 
 the one we are now beginning to produce particularly 
 in connection with the sciences and with mechanical 
 inventions the man who is inspired in making his 
 money instead of in spending it.
 
 Ill 
 
 THE MILLIONAIRE WHO WANTS TO BE HAPPY 
 
 I AM sitting as I write this chapter on a big brown 
 cliff up on top of the little mountain I see from 
 my study window. 
 
 It is hard to write a book on social questions without 
 a mountain near by. Sometimes it helps if only through 
 the window. Sometimes one needs to climb up. There 
 seems to have to come in the middle of a book on social 
 questions, at least one tired imponderable place, a 
 dead centre of thought. Civilisation seems suddenly 
 an old, anxious, lumbering, doubtful affair. At such times 
 I like to break away from my desk (five feet by four) 
 and come up here where I have a vast meadow spread 
 before me to write on (thirty square miles of meadow) 
 like some big cover or lid on top of the world. 
 
 Then everything changes in a minute. Mount Tom 
 is not a very high mountain, but one seems to see 
 from it the whole world, like a spirit the great blue 
 round hill of the sea off there, the faint, far, splendid 
 lands our people came from. . . . The mountain makes 
 one feel them strangely the nations, all about one. 
 123
 
 124 INSPIRED MILLIONAIRES 
 
 I cannot deny, as one stands and casts a general 
 look about on them, this sunny spring morning, that 
 the millionaires seem sprinkled about with an ominous 
 thickness, but they do not look as important from up 
 here on Mount Tom, with a big fresh sky over them 
 as they do down in one's study by one's fireplace, 
 with the daily paper in one's hands. And even there 
 even in a hurried newspaper sort of world millionaires 
 look more important for what they might be than for 
 what they are. With all these miles of meadow 
 down below, all so still and snowy, and beautiful 
 and unconcerned - looking, I have been wondering 
 this morning why I should have brought my new 
 unfinished millionaires up here. I have caught my- 
 self remembering a line of Bliss Carman's some- 
 where, about being a " fidget and a reformer." 
 One would have to be rather far gone to be a 
 reformer up on Mount Tom to-day with this still 
 stretch of snow below one this great floor of sunshine 
 on the world. I call people to witness that I have not 
 been trying to make a kind of fine moral flurry and 
 improve people, in this book, and get millionaires to do 
 right. I merely want our millionaires to be happy. 
 And, so far as one can see, casting a general look 
 about, they do not seem to be paying the slightest 
 attention to it. The people have a right to have their
 
 THE HAPPY MILLIONAIRE 125 
 
 millionaires happy. It is the millionaires who are running 
 the world, and it is because they are not enjoying their 
 work that they are not running it better. It would be a 
 matter of public concern and of personal pleasure 
 to all of us to-day, especially to Americans and English- 
 men, to see and know one light-hearted millionaire 
 one real millionaire who is really enjoying himself, 
 who is daily getting the taste out of the world, who is 
 noticing the human race and playing with it, the way 
 artists do, for instance. 
 
 I sometimes think that if almost any afternoon, at 
 three o'clock one could take one's spiritual telescope 
 and look off from Mount Tom across the big pattern 
 of the world, and see our millionaires, thousands of 
 them, in all the countries, all out playing golf with our 
 artists, the real ones and best ones, the best sculptors, 
 painters, composers, singers and writers happy mil- 
 lionaires would begin to appear slowly in every nation. 
 There would be more happy artists, too. They would 
 catch each other's spirit. All that millionaires need, 
 to be happy, is to grow more like the artists. And 
 what our best artists need, is to grow more like 
 millionaires. 
 
 The problem seems to be, how to get them together 
 before they are dead. When the millionaire dies, one 
 finds that in the second generation his money is almost
 
 126 INSPIRED MILLIONAIRES 
 
 always spent by, and with, and for, artists, and after 
 the artists are dead they are almost always millionaires. 
 They keep on, some of them, like Wagner and Diirer, 
 making fortunes one fortune after the other, out of 
 their graves. 
 
 While it is true that by the mere movement and 
 stir of events in the world, money and the arts, as by a 
 kind of huge cosmic sex-attraction, are being inevitably 
 brought together, it is also true that they do not come 
 together any sooner than they can help. When wealth 
 and beauty are seen together to-day there is very often 
 apt to be something a little dogged and helpless and 
 dragged-in about it. It has the air of a last resort, 
 as a rule, when the millionaires and the artists are seen 
 working quietly and hopefully together. 
 
 The main difficulty that stands between the mil- 
 lionaires and the artists working together, without 
 both waiting to be dead first, instead of being an 
 economic difficulty, is almost purely a personal one, a 
 difficulty of temperament. Rich men and artists each 
 taken as a class, the men who can buy and the men who 
 can make will not understand each other. 
 
 To the rest of us they are both men of proved power 
 and value, men who control between them the two 
 practical secrets of the world the secret of being poor 
 and powerful and the secret of being rich and powerful.
 
 THE HAPPY MILLIONAIRE 127 
 
 But they do not respect each other. Because, perchance, 
 the millionaire is a man who sees that money is an 
 inspired thing and that inspired things can be done 
 with money, and tries to get some, the artist feels 
 superior ; and because the artist sees that inspired 
 things can be done without money, and is doing them, 
 the millionaire looks upon him as a kind of happy, 
 mysterious, intolerable person. 
 
 It is one of the concerns of this part of this book 
 to point out a few of the tokens that can be seen 
 everywhere of how the millionaire and the artist are 
 coming together. 
 
 They are going to come together because the con- 
 ceptions that artists have of millionaires and business 
 men in all the leading industrial nations, are being 
 changed before our eyes. People have stopped putting all 
 business men together into one indistinguishable mass. 
 The business man has appeared in every part of the 
 world who insists that a business man is as good as 
 anybody. He is proving that he has the same spirit, the 
 same principles, and the same motive in his work that 
 the artist has. 
 
 It is still true that the men who have the habit 
 of dropping into the National Arts Club in New York or 
 in London can snuggle up to the word " art " if they 
 want to, and with a certain serenity and self-congratu-
 
 128 INSPIRED MILLIONAIRES 
 
 lation, and they can still feel, not without some plausi- 
 bility, that they are a little nobler for being associated 
 with the arts or with the professions, and a little more 
 high-minded and disinterested than business men. 
 But their time is limited.
 
 IV 
 
 THE MILLIONAIRE WHO IS AS GOOD AS ANYBODY 
 
 WE have a tradition, or perhaps a kind of 
 left-over consciousness, most of us who 
 are associated with the professions, that 
 we would rather not be grocers if it can be helped 
 even great grocers. The professions have the historic 
 right of way and the old-world prestige on their 
 side and they seem to have a higher standing in the 
 community. Our more distinguished preachers, prob- 
 ably, in England and America the majority of them 
 would not want to change places with our more 
 distinguished grocers. 
 
 One of the most hopeful things that can be pointed 
 out in the business world just now is that if the men 
 who have made being a grocer seem a new and great 
 thing in London or New York, knew which the 
 preachers were, out of the more distinguished 
 preachers in their city, who felt superior to being 
 grocers they would not go to hear them preach. 
 None of the best grocers would go. Some of the worst 
 ones might and would not know the difference. But 
 i 129
 
 180 INSPIRED MILLIONAIRES 
 
 the best grocers, if they go to church, want something 
 they can use to lift on their lives the next day. This 
 is the next cloud the size of a man's hand. Our whole 
 modern democratic life is full of business men who fail 
 to get inspiration out of preachers who think that 
 being a preacher is a superior or more high-minded 
 enterprise than being a grocer. Our best communities 
 all have men in them who take a professional pride in 
 business. They are idealists. They are seeing every 
 day how much larger motives and how much more 
 generous understandings and how much nobler abilities 
 can be used, every hour of the day and the night, 
 in conducting a modern business. They have discovered 
 that being a judge or a bishop or a physician or an 
 editor or an author or a professor in the twentieth 
 century means just what a man puts into it and no 
 more. So does being a grocer. The grocer of the better 
 sort is insisting to-day that he is as good as anybody. 
 He is dealing all day with the real things and with the 
 facts, and he sees that in our existing moral, economic, 
 and social conditions the business life has become the 
 storm-centre, the religion-centre of the world, the 
 place where the real religion of the people is being 
 day by day wrought out and welded into the lives of 
 men. There is not a business one can think of, which is 
 not full of little temples where one can curse or pray.
 
 THE GOOD MILLIONAIRE 131 
 
 Every business one knows has its host of light in it. 
 fighting against its host of darkness one set of men 
 conducting the business as if they and the public were 
 engaged in a sort of mutual enthusiasm and daily 
 service, and permanent success, another set of men 
 whose success is ruining the business to which they 
 belong, and the public besides and themselves. 
 The American business man who has observed these 
 things is the most inspiring character this country has 
 yet produced, because he is every day seeing big 
 inspiring things to do. And the best business men of all 
 the leading nations are already grasping at the honours 
 and the motives, and at the public standing of the 
 professions. They are full of victorious self-respect, 
 and are proving the dignity and raising the standing 
 of the business in which they are engaged. 
 
 A man who is really being professional in the conduct 
 of his business, who is doing all the while hard and 
 unprofessional-looking things in a professional way, 
 cannot much longer be ranked by society in a lower 
 row than the man who is merely being a judge. A great 
 many people could be a judge professionally. Being 
 a judge is easier. Every business man knows this, 
 and he sees that everybody else is going to know it 
 soon, that society is going to see how difficult and how 
 honourable the thing he is doing is. The man who is
 
 132 INSPIRED MILLIONAIRES 
 
 professional in business is going to get more prestige 
 and standing out of it than the man who is merely pro- 
 fessional in a profession. The honours of the world 
 go to the men who foresee the next necessary, un- 
 expected, and difficult thing to do, and then do it. Under 
 our present conditions it takes more brains to be a 
 good morally-beautiful grocer than it does to be a good, 
 morally-beautiful clergyman ; and it is already be- 
 ginning to look, in some quarters, as if the clergymen 
 would have to hurry a little in the next generation if they 
 are going to keep up to grocers and coal-dealers in the 
 pews who are practising what clergymen preach, and who 
 illustrate their sermons for them during the week. It is 
 generally the illustrations that people prefer in sermons. 
 The man who devotes himself to being a grocer 
 professionally, for instance, who makes his business 
 profitable enough to be permanent and at the same 
 time creates values and lowers prices in his city so 
 that the whole world wishes it could come there and 
 live, is going to be not only the leading citizen in his 
 own town, but a national figure. The first man who 
 uses his power to dominate the markets of a great city 
 and to make it the cheapest city to live in in England 
 will be news around the world. His business character 
 will be the leading advertisement put out by the Board 
 of Trade. Factories will flock to the city, and great
 
 THE GOOD MILLIONAIRE 133 
 
 schools and great railroads and great churches. Any 
 grocer in any city who will get control of its markets and 
 who will raise values and reduce prices so that people can 
 live there a fourth cheaper than they can in the cities 
 that compete with it, will be so big a man that railroads 
 will be rebuilt for him and geography reconstructed for 
 him. He will put out his hand and stir the tides of popu- 
 lation and the conduct of business throughout the world. 
 
 When a few cities have moved over to where he is, 
 and a few of the other cities, farther off, already feel 
 that they are starting, and will have to go, the other 
 cities will grow business-like enough to have a morally- 
 beautiful grocer or professional business man of their 
 own, in self-defence. Then, when all the cities have 
 learned the lesson and England has achieved at last 
 the most high-minded, most scientific, most efficient 
 grocery business that can be found that is, the business 
 in which values have been brought up the highest and 
 prices have been brought down the lowest all the 
 nations, and all the men, and all the money of the 
 nations will begin pouring into England as if it were 
 some vast trough at the bottom of the world. 
 
 If America produces this man first they will pour 
 into America. If Germany produces him, they will 
 pour into Germany. 
 
 This may sound religious or poetic ; but it is business.
 
 184 INSPIRED MILLIONAIRES 
 
 Thousands of men who have partly believed it and 
 who have partly tried it, have been believing and 
 trying it harder every year, and they have found that 
 the more they succeed the more professional they 
 become, and that the more professional they become 
 the more capable and brilliant men they are able to 
 draw into business with them. The immense proportion 
 of university men who are going into business every 
 year instead of into the professions men of the highest 
 possible intellectual calibre and spirit are being 
 attracted because the different forms of business in 
 this country are becoming more professional in the 
 powers they call for and the spirit they exercise than 
 the older professions. The great business houses, or 
 nearly all of them, are professional in their origin, 
 to-day. They begin in laboratories and in the researches 
 of experts and specialists and are based upon secrets 
 of chemistry and geology and botany, and the key to 
 modern business success is getting more and more 
 into the hands of inventors, and scientists, and of the 
 masters of materials. 
 
 When one stops to think of the actual opportunity 
 for the spirit of the arts and sciences, in the develop- 
 ment of the soil, the mines, the very air up over the 
 earth when one stops to think of the supremacy of the 
 inventor to-day, of the glory and power of the success-
 
 THE GOOD MILLIONAIRE 135 
 
 ful organiser the elevation of business ideals and the 
 crowding of our picked men into trade and commerce 
 seems almost a matter of course. The big, permanent 
 things cannot be done by men with small spirits or 
 with small morals ; and when one considers how big 
 the things are that are waiting to be done in this way, 
 by the bigger type of business man, it makes being a 
 lawyer nowadays, or a clergyman, or an author, seem 
 a comparatively plain and humble affair. 
 
 This is what the professional business man is seeing 
 all about him. It has been the quality in the modern 
 business man which has given him his new leadership 
 and prestige in political and social life this kind of 
 inspired sense he has of himself, and of his own career, 
 and of what can be done with material and homely 
 things. We are all beginning to guess that there is 
 nothing intrinsically second-rate about getting rich. 
 The only reason that getting rich has not ranked a man 
 highly is that the wrong men have taken hold of it. 
 
 The millionaire to-day who obviously belongs to the 
 creative or artistic class, who conducts his business 
 with a certain richness of temperament, who conceals 
 his money decently and safely in his personal character, 
 so that artists and professional men feel that he is one 
 of themselves, will be taken seriously into the fold 
 soon, by all professional men. Our best, our most select,
 
 136 INSPIRED MILLIONAIRES 
 
 and gentlemanlike, and remote ones will be convinced 
 (even our minor poets will see it) that a business 
 man can be an artist. He will convince them by the 
 way he conducts his business, by being what may be 
 called, in a certain robust sense, a poet with a million 
 pounds a somewhat more real poet than we are used 
 to a man to whom a million pounds is an art form. 
 
 When a few millionaires like this have been judiciously 
 scattered around the world the breach between wealth 
 and the arts, between making a fortune and making a 
 book or a picture, will cease, and our National Arts 
 Club and Royal Societies will gradually settle down 
 at last into being human and sociable and friendly-like 
 with Boards of Trade.
 
 A MILLION POUNDS AS A PROFESSION 
 
 THERE are three principles that a business man 
 who is as good as anybody, who is an artist, 
 or who ranks himself with the professions, 
 applies to his business : 
 
 I. Not making all the money he can. 
 II. Making money enough. 
 III. Mixed motives. 
 
 He sees to it that he is serving others and serving 
 himself at the same time. He fails to see anything 
 irreligious, or second-rate, or immoral about mixed 
 motives, if they are mixed properly. He believes that 
 mixed motives are the best ones to have, that they are 
 the most sound, manly, and candid ones, and the 
 most religious, and that it takes the most religion to 
 mix them, and that they are the only kind that work. 
 Service without self-preservation does not look holy 
 to him and self-preservation without service does not 
 look interesting. As long as it is really true that the 
 art of making money is the mere plain rudimentary 
 instinct of making as much as one can, it cannot be
 
 188 INSPIRED MILLIONAIRES 
 
 called an art. It does not interest, and never has, and 
 can never hope to interest an artist. It does not amount 
 to enough. There is nothing that is really original, 
 or that is really capable, about making as much money 
 as one can. Anyone could have thought of it. Nearly 
 everybody has who has conducted a business at all 
 since the beginning of the world. But the moment a 
 man undertakes to conduct his business in such a way 
 as to make it a service to the public, and to his em- 
 ployees, and a permanent profit to himself, he becomes 
 an artist. It is the power in a man which insists upon 
 putting essential things together, and upon keeping 
 them together, which makes an artist. Almost anyone 
 ought to be able to get rich, by the simple rudimentary 
 device of leaving one or two of them out. If one is 
 willing to give up enough for it, if one is willing to be a 
 great neuter personality like Mr Rockefeller, make 
 a mere business-is-business device of oneself, a kind 
 of hydraulic valve or pump of riches, it would be com- 
 paratively easy to be rich, and would not take an artist. 
 And an artist would riot try. It would not interest him 
 a mere monotonous taking of all he could get 
 whether there was any object in it or not. He would not 
 be willing to give up the self-indulgences of the real 
 man of business the other strands of business that a 
 man enjoys the candour and the glory, and the self-
 
 A MILLION POUNDS AS A PROFESSION 189 
 
 respect that always go with a great, joyous, or real suc- 
 cess, and that make getting rich a little slower and more 
 complicated. The element of personal profit, a real 
 artist in business looks upon with dignity and frank- 
 ness, and as a matter of course, and he is no more willing 
 to give it up than the element of workmanship and 
 public service. If he is serving others he insists on 
 making money, if only as a bond of permanence in 
 what he is doing. It is all that keeps him from being 
 degraded to the rank of a mere charity worker. Anybody 
 can conduct a charity and be kind and superficial, 
 correcting with money the abuses it has wrought ; but 
 it takes an artist of the highest human and business 
 resources to establish a great industrial house on such 
 profound principles of mutual service, and voluntary 
 generosity, and self-support, that it will renew itself 
 from within, and last for generations, and be what 
 a great business house ought to be something to be 
 pointed to as one of the moral dignities of the nation, 
 a monument to the probity and beauty of the people. 
 To be charitable, to help others in business in such a way 
 as to make them not worth helping any more, is a small 
 thing for a millionaire to do. A man with a few cents 
 could do it. The special opportunity of a millionaire is 
 that, if he has brains and capital enough, and they 
 are mixed together enough, he is in a position to do
 
 140 INSPIRED MILLIONAIRES 
 
 business on a permanent basis, to adopt principles, 
 and methods, and faiths which make him ready to 
 forgo the large, foolish, swift profits so much looked 
 for now and conduct a business with quietness and 
 dignity and without getting out of breath. (It is the 
 difference between breathing with the upper chest 
 and a deep abdominal breathing in business that men 
 are slowly beginning to realise.) 
 
 Almost any man who goes below his diaphragm in 
 anything he does is ready to bear witness that the idea 
 that has lately taken possession of many of us that 
 " business is business," and that humanity is a special 
 department by itself, is contradicted by the plain 
 matter-of-fact daily experience of the men who always 
 rule at last. The experience of these men in every age 
 of the world has been that neither business nor humanity 
 can be of any permanent account unless it is put with the 
 other. Not until the business ability that has made 
 our ordinary American millionaire, and the human or 
 artistic ability that has made the artist, are being put 
 together daily in the same life the life of our typical 
 modern man of affairs can we expect anything but 
 puddling and temporising, either with the social, 
 industrial situation, or the artistic, philanthropic 
 one. The business man who is heaping up social con- 
 ditions which require him to turn philanthropist, and
 
 A MILLION POUNDS AS A PROFESSION 141 
 
 the philanthropist who is heaping up financial condi- 
 tions which require him to turn business man, are both 
 ridiculous. The very essence of soundness and perman- 
 ence in a man's business is that the man is doing good 
 in it as he goes along, and the essence of a sound 
 philanthropy is that with time and capital it pays. 
 
 In saying that the business man who ranks his 
 business with the arts and the professions does it by 
 employing three principles (not making too much 
 money ; making enough ; mixed motives), it ought 
 not to be overlooked that the value of these principles 
 depends entirely upon the way in which they are 
 carried out. Perhaps the best way to carry out these 
 principles is to put with them three enthusiasms : 
 
 First, an enthusiasm for doing the thing one does 
 perfectly (which requires not making too much money). 
 
 Second, an enthusiasm for doing the thing one does 
 independently and in one's own way (which requires 
 making money enough). 
 
 Third, a general enthusiasm for the world and for 
 the other people who are allowed in it.
 
 VI 
 
 A MILLION POUNDS AS AN ART FORM 
 1 
 
 Surplus and Aristocracy 
 
 THE fundamental thing in a man with a million 
 pounds, if he wants to be an artist, is imagina- 
 tion. A man has a vision of something to do, 
 which, if done in the way he sees it, will be good. Then 
 he does it. 
 
 There is always something fine and wilful and 
 aristocratic and full of leisure and pleasure about 
 a man, be he rich or poor, who creates a new value 
 in the world. The creative imagination is some man's 
 joy, his surplus of selfishness. 
 
 The man who creates a new value has to be wilful 
 about it, masses of people do not want things or do 
 not know that they want them. This is particularly 
 true of the masses where they think they say what 
 they want, as we are supposed to do in America. The 
 common people of Boston did not want music taught 
 to them in the public schools, but Lowell Mason did 
 
 142
 
 A MILLION POUNDS AS AN ART FORM 143 
 
 not want to live in a wilderness or at best on a little 
 oasis of music with a few other lonely shivering musi- 
 cians in New England, and he was possessed with the 
 idea that everyone should sing. There was almost 
 no one who thought he was right and there was no 
 one who would give him a chance to prove it, and the 
 best he could do at first was to get the schools of Boston 
 to give him permission to pay his own salary while 
 he proved to them that they wanted music. When 
 the people had had it proved to them in Boston that 
 they wanted music, it was found that they wanted it in 
 every city in the United States. It would be hard to 
 measure the value in a new country of the wilfulness 
 of Mr Lowell Mason. There is a great chorus of 
 shop-girls and factory hands singing " The Creation " 
 to-day in more than one city in America, and the joy, 
 or the memory or hope of joy, the bare idea that there 
 is a great free, overflowing world of it, is being kept 
 within the hearing of the people. 
 
 And what Lowell Mason did with the common 
 people in Boston, Major Higginson with his Symphony 
 has been doing with the so-called cultivated classes. 
 They are not yet quite cultivated enough to want to 
 pay for all of it themselves, as yet, but they are going 
 to be, and orchestras are being wanted and springing 
 up all over the country because a wilful man in Boston
 
 144 INSPIRED MILLIONAIRES 
 
 wanted people to have an orchestra that they did not 
 want a man who did not care to go to Europe of an 
 evening after dinner when he wanted music. Nearly all 
 the best things for people have had to be forced upon 
 them by some man's overflowing selfishness, and what 
 a democracy is for, is to create a free and favourable 
 atmosphere for producing exceptional personalities, 
 men who will do these things, rich and poor, men who 
 are wilful with visions of their own for others, and who 
 give people a chance to want what they are glad they 
 wanted afterwards. One could go on for ever multiplying 
 instances of the fact that the great or new ideas begin 
 in the aristocratic spirit, in the peremptory service of 
 some man who has a vision of his own, someone like 
 Pullman with his sleeper, who centres himself upon his 
 vision until it is everyone's. From the Krupp gun up to 
 Millet and Whistler and Wagner's operas the principle 
 holds good. We look for something assertive about all 
 real values from the little things to the great, from 
 the unpractical phonograph, the visionary railroad, 
 from the self-assertion of coal, of steel, of Copernicus, 
 Columbus, Luther, up to the self-assertion of the New 
 Testament, that divine, wilful believing in everybody, 
 that standing up for people in spite of themselves 
 which started our modern world. There seems to be 
 nothing good that is not aristocratic and noble and free
 
 A MILLION POUNDS AS AN ART FORM 145 
 
 and voluntary. What civilisation is for is to produce 
 in every temperament and walk of life men with a 
 surplus. The man who has a vision of his own that is 
 so good that he is in danger of overdoing it, and even 
 of doing wrong with it, is the man the world can least 
 afford to throw away. We can better afford to let him 
 do wrong with it a while and practise on us and do 
 right slowly and clumsily; and the only safe course 
 for society would seem to be not to annihilate him or 
 emasculate him, or smother him, or flatten him out 
 into a socialist, or make impossible in him what one 
 might call his selfishness, but to take his selfishness 
 that great, natural, driving force of things and turn 
 it on the main driving-wheel of the world and on the 
 good of all of us. 
 
 2 
 
 The Millionaire and his Imagination 
 
 I have been wondering of late why it is that the 
 schemes that are put forward in behalf of the very poor 
 and for the betterment of the condition of the rich seem 
 to come to so little. Neither the very poor nor the very 
 rich seem to like their schemes, and yet the schemes look 
 true, most of them, and worthy. Everyone has a vague 
 feeling that they ought to be admired, and everyone
 
 146 INSPIRED MILLIONAIRES 
 
 thinks how good and how charitable they are. But they 
 are not attractive or catching. Nobody cares about 
 them except the people who think of them, and com- 
 mittees. I have come to the conclusion that most of our 
 schemes for getting millionaires to do as they should 
 are failing to-day, not because the schemes are right 
 or wrong, but because they are neuter. They fail 
 to reckon with the creative joy of a man in what he 
 has thought of himself. What the very poor and the 
 very rich seem to be needing most just now is not to have 
 money given to them, or money taken away from them, 
 but the chance to help themselves. If they could 
 break away from the rest of us, and all the other dear, 
 faithful people who worry about them, and plan for 
 them, and from some of us who are writing books about 
 them, and would think of something they would be 
 glad to do themselves, things would move. If society 
 ever wishes to start the millionaire in the right direc- 
 tion, it will need to reach through to the joy, the 
 vitality, and energy in the man, to strike down through 
 to his sense of power, and to stop pottering with his 
 sense of propriety. 
 
 One must not speak of anyone's conscience dis- 
 respectfully, but it does seem to be true that when the 
 place we get hold of in a man is his conscience, it does 
 not seem to be a very practical hold. His conscience
 
 A MILLION POUNDS AS AN ART FORM 147 
 
 is there, of course, always, but what of it ? It is 
 at best only a very small part of a man, and if our hold 
 on a man is to be firm and enduring, and endure moods 
 and all kinds of events and the weather of the world, 
 it seems to be necessary to get hold of the whole man, 
 and the only way to get hold of the whole man is to 
 get hold of the power in him which most sums him up, 
 which concentrates the whole of him in itself, and 
 this means that we must strike down through to the 
 creative instinct in the man, the stronghold of vitality 
 and desire. It is not going to be by appealing to his 
 sense of what he ought to want or by pulling peevishly 
 on the sleeve of his conscience or by changing his clothes, 
 but by appealing to what he does want, by rousing the 
 nobler passion in the man, the lion of delight in him, 
 the visions and the dreams, the sense of noble oppor- 
 tunity, of personal destiny, of identity with great 
 movements and deeds, that men like millionaires are 
 going to be made to do things. In other words, if a 
 millionaire is to accomplish great things with his 
 money, he must be allowed, like any other man, to 
 act with it like a genius or an artist. 
 
 The main thing in the artist that makes him an 
 artist is his creative function, and the main thing that 
 seems to make a millionaire a great millionaire, a 
 genius or an artist with money, is his passion for think-
 
 148 INSPIRED MILLIONAIRES 
 
 ing of things himself, and putting them together, his 
 imagination or virility of thought. The artist is never 
 so hard put to it in this world that he has to look 
 around in it to do good. He creates and likes it. After 
 he has created (like God), he says it is good, afterwards. 
 The good is thrown in and is too obvious to be men- 
 tioned, with a great artist, and the probability seems 
 to be that the great millionaire, when he comes, like 
 Leonardo da Vinci or Phidias, will do good in the same 
 way, not by poking dismally around the world and 
 being on committees, and trying to be self-sacrificing 
 and trying vaguely to make people happy, but by being 
 happy with some deep happiness himself, and over- 
 flowing the world with it. 
 
 The real artist does not see anything to be ashamed 
 of in this. Ke believes that the creative instinct, the 
 instinct of producing and reproducing values, was in- 
 tended in this world as a personal joy, and that it would 
 not be a capable, sound, or well-knit world if it were 
 not. He believes that the best use to make of a creative 
 joy is to have it and that the best way to be of service 
 to others is to have enough. He believes that a painter 
 who paints a picture merely to make other people 
 happy hurts their feelings, and he believes that when 
 a million pounds really appears which can be called an 
 art form, it will not be an altruistic-looking million
 
 A MILLION POUNDS AS AN ART FORM 149 
 
 pounds. It will merely be a million pounds having a 
 good time i.e. it will be a million pounds full of 
 creative imagination. 
 
 When we see a man in this world having virtues for 
 the fun of it, we call it the artistic temperament. 
 
 The thing that makes an artist an artist is that he 
 is in the daily act of using and enjoying his best and 
 fullest self, and that except as a last resort he will have 
 nothing to do with the pure or rank forms of unselfish- 
 ness. He believes that true or great love consists not in 
 unselfishness, but in identifying one's selfishness with 
 other people's. And he is frank about it and acts as if 
 it were so, no matter how it looks. Why should not a 
 millionaire be allowed to be an artist ? 
 
 There is no reason why a true artist or true millionaire 
 should be expected to feel a little inferior for selecting 
 his own interests and the interests he was born next 
 to and caring for them. He believes that as a plain 
 matter of fact a man who pursues his own interests and 
 other people's together, and who considers that they 
 belong together, is doing a more noble and difficult 
 as well as a more religious thing than the flat altruist 
 or the merely unselfish man has ever dreamed of. 
 A good, hearty, selfish man who is having a good, 
 hearty, daily sense of identity and oneness with the 
 world and is mixing himself and his money with it, seems
 
 150 INSPIRED MILLIONAIRES 
 
 more spiritual to an artist, in spite of appearances, than 
 an altruist. Altruism, from his point of view, is a 
 kind of tired, tepid, proper goodness. Altruists may 
 have a better look at first, but what altruism is really 
 made of is a sense of otherness, a sense that other 
 people are other people, and that they are different 
 from us, and that we must do them good. The one thing 
 in a million pounds that can make it an art form is a 
 man in it who is filling it with his own selfish personal 
 desire to be happy. As it would be underwitted to 
 try to be happy alone, he tries to have all his happiness, 
 his growth, and his fortune so conducted that they will 
 be full of the growth and happiness of others. A really 
 great fortune, made by an artist, is a fortune that 
 expresses a man's oneness with the world, his daily 
 creative joy in something he and the world have had a 
 great time doing together. There are many pleasant 
 things that can be said of altruism, but altruism is never 
 finished until this last fine touch of selfishness has been 
 placed upon it. 
 
 Probably if the facts were known we do not any of us 
 believe in pure unselfishness. What we really believe in is 
 selfishness properly mixed, but we keep it as a little 
 secret of our own and we are not breathing it to other 
 people because we are afraid they would make too 
 much use of it. The artist, whether he is a millionaire
 
 A MILLION POUNDS AS AN ART FORM 151 
 
 or not, is more frank than the rest of us, and takes 
 his stand boldly. Being purely selfish or unselfish is 
 lazy, he thinks. When people complain that they must 
 draw the line somewhere, he answers that the drawing 
 of the line is what a man's art or what his religion is for. 
 It is what makes them interesting ; and secretly all 
 the live folks in the world, whether they are in the 
 sports or in the prayer-meetings, agree with him. 
 Drawing the line and seeing it drawn straight is what 
 the world likes. It has a good, healthy liking for 
 selfishness. It does not want millionaires who are 
 mere altruists. The world is like a woman, and what 
 sensible woman wants a man about who is loving her 
 for her own sake ? She would rather be one of a man's 
 failings, a happiness, a self-indulgence that he can- 
 not help. It is the one thing in a husband that makes 
 her happy, and what society really demands of a man 
 with a million pounds is that he should keep from being 
 distant and benevolent and charitable with it and from 
 improving people instead of enjoying them. The last 
 thing the world can afford to do is to do anything that 
 will keep its millionaires from being selfish like its artists. 
 We want the artist to be selfish enough to be a good 
 one, and we want the millionaire to be selfish enough 
 to make the best possible use of being a millionaire. 
 This may be a dangerous-looking truth, but the best
 
 152 INSPIRED MILLIONAIRES 
 
 way to know a truth is by the fine manly, intelligent 
 dangers that go with it, and by the way it takes for 
 granted that the people are not fools. 
 
 Money is already learning the artist's instinct and is 
 learning to live, gradually, and to enjoy living. The time 
 is already at hand when the most characteristic trait of 
 money will be this living, overflowing, neighbourly 
 creativeness. It will be found engaged in seeing and 
 doing the big things that humanity has put in an order 
 for and it will see them so truly and so nobly that it 
 will do them and look out for itself besides. The man who 
 is redeeming the business in which he is engaged, up to 
 the boundary line of loss, holding it to the voluntary 
 small, slow profit that belongs to a great, dignified 
 business the man who is making men and money 
 and things together, will be a not uncommon sight. 
 He will keep from falling into the three great fallacies 
 of modern ambition quick money, large money, or 
 no money, and he will look upon wealth as the great 
 artist looks upon art, as the supreme sociable institu- 
 tion. His million pounds will not be his altruism, his 
 sense of being different and of doing people good, 
 and it will not be his lazy unselfishness, and it will not 
 be his sympathy or suffering-with, but it will be creative, 
 and mutual, a great hearty joy-with across a world. 
 
 He is not unaware (for thousands of years the artist
 
 A MILLION POUNDS AS AN ART FORM 153 
 
 has not been allowed to be) that the course he has 
 taken has the look of selfishness. It will probably 
 always be a question to some people. In the meantime 
 he can only wait for cant to go by, and hope in his own 
 quiet way to make his selfishness as effective as possible. 
 The question that always interests the artist and the 
 millionaire the most is whether or not he is going to be 
 a great artist or a great millionaire. All one has to do 
 with one's selfishness, if one wants to be a great artist or 
 a great millionaire, is to apply one's imagination to it. 
 The moment a man applies his imagination to a selfish 
 interest and begins to see it in its possible relations, a 
 selfish interest begins to cross-fertilise and to be all 
 wrought in with other people's. 
 
 Not long ago a man who owned a factory and had 
 made his money to an unusual degree in this spirit 
 divided his entire fortune at his death among his 
 employees. He did not spoil it by being merely 
 conscientious and altruistic about it. He had enjoyed 
 thinking about it all his last days the idea that he 
 was going to share the rest of his money with the men 
 who had helped him make it. The more he made this 
 use of his money a personal self-indulgence, the more 
 economical and business-like it was, and the more the 
 men liked it and the more everybody got out of it. The 
 best and most profitable way the world can do with its
 
 154 INSPIRED MILLIONAIRES 
 
 millionaires would seem to be not to try to stop their 
 selfishness and scold them for it but to call out their 
 better and nobler kinds. 
 
 The better and nobler kind of selfishness is the sel- 
 fishness with imagination in it. One can be selfish for 
 one, like a baby with a bottle of milk, or one can be 
 selfish for two, like a new lover, or one can be selfish for 
 seven or eight, like a mother, or one can be selfish for 
 a city, like Jean Valjean, or one can be selfish and 
 identify oneself, strike up a mutual interest, with 
 the daily lives of eighty million people, like Alexander 
 Graham Bell. 
 
 8 
 
 Imagination and the Higher Selfishness 
 
 The Honourable Wayne MacVeagh, when he was 
 Secretary of the Treasury of the United States, was 
 quoted as saying that before twenty years there would 
 be but two great parties in America, and that, by what- 
 ever names they might be called, one of these parties 
 would be the party of capital and the other would be 
 the party of labour. 
 
 If this statement is true, it means that America has 
 nothing in it but second-rate, inefficient millionaires, 
 and second-rate, inefficient labourers.
 
 A MILLION POUNDS AS AN ART FORM 155 
 
 If a party that is strictly and merely a party of 
 capital exists, all the second-rate and inefficient 
 millionaires will belong to it. 
 
 If a party that is strictly and merely a party of 
 labour exists, all the second-rate and inefficient 
 labourers will belong to it. 
 
 There would soon have to be a third party in the 
 United States, a party for millionaires that are not 
 second-rate and inefficient and for labourers who can 
 work. 
 
 Millionaires have already learned both in England 
 and America that they must co-operate with capital 
 and the most successful ones are learning next that 
 they must co-operate with labour. 
 
 Millionaires who propose to belong to a party all 
 by themselves are inefficient because millionaires 
 who have no one to work with but other millionaires 
 cannot get things done. Labourers who have no 
 one but other labourers to work with cannot get 
 things to do. 
 
 It is only the millionaires who do not want to do 
 their work as millionaires and bone down to getting 
 on with people, and to accomplishing things, who 
 want to belong to a party by themselves. And it is 
 only labourers who are not trying to do their work 
 better, and who are not trying to amount to something,
 
 156 INSPIRED MILLIONAIRES 
 
 and to be worth more than they get, who would think 
 of belonging to a mere party of labour. 
 
 This brings us to the question at the bottom of the 
 matter : What is the basis in a great industrial nation 
 of the efficiency of labour ? 
 
 The basis of the efficiency of labour, whether it is 
 the labour of the rich or the labour of the poor, is 
 imagination. 
 
 In our more complex recent business conditions, 
 where so many different kinds of things have to be 
 put together, men who are without imagination 
 cannot be efficient. To be without imagination is 
 unbusiness-like. Men who have no imagination about 
 other men's minds quarrel with them instead of working 
 with them. They keep stopping the mills to fight. Men 
 who have no imagination about other men's work are 
 inefficient because they cannot lay out work that the 
 men could do. Men who have no imagination about 
 their own work and who stop imagining or seeing how 
 their work is being done, and how it might be done, only 
 half do it. They die at forty. Men who stop imagining 
 or trying to keep alive in their work and who die at forty, 
 and yet who keep on looking as if they were living, make 
 a great business nation impossible. The millionaires 
 and labourers who are efficient in this country are the 
 men who keep putting themselves into each other's
 
 A MILLION POUNDS AS AN ART FORM 157 
 
 places and making the most of each other. This is an 
 act of the imagination. In the Bible, imagination is called 
 the Holy Ghost. In literature and the fine arts it is 
 called genius or perhaps the artistic temperament. 
 In business it is called common-sense, the sense of 
 putting common things together so that they are shown 
 to be extraordinary and full of power and surprise. 
 Imagination applied to iron means steel, applied to 
 manufacturing steel it means putting a strong draught 
 on the creative powers of the men who are helping 
 to make the steel, and bringing out the utmost glow 
 and help in each of them. Applied imagination 
 imagination applied to being a labourer and to being a 
 millionaire are the two magnetic forces that run 
 the dynamo of the business world. All of the best men 
 are full of it. The labouring man who is a little inspired 
 and is creating values and the millionaire who is a 
 little inspired and is creating values are moved by the 
 same spirit. The really inspired labourer is not be- 
 grudging the really inspired millionaire his automobile. 
 He looks at it as it whirls by, thinks how the man earned 
 it and how he will earn one, too. The two men at 
 bottom feel that they are alike. They are the last men 
 to hate each other and not to work together. The real 
 enemy of the labourer is not the man in the auto- 
 mobile who works as hard as he can, but the labourer
 
 158 INSPIRED MILLIONAIRES 
 
 next to him who works as little as possible. The 
 trouble with the labourers to-day is not that the 
 millionaire is against them, but that they are against 
 each other, and that the men who cannot do things 
 are in a vast conspiracy of keeping them from being 
 done by the men who can. The real tragedy of labour 
 the oppression of the poor is the mob of weak men 
 intimidating the strong. The natural division of parties 
 in the business world has come to be not between 
 rich and poor or even between right and wrong or 
 selfish and unselfish, but between men who are creating 
 values and men who are not. When they do not work 
 together it is because the millionaire is a case of arrested 
 development. He began by being an inspired labourer 
 and has forgotten. He was once a man who was being 
 inspired with something worth a million dollars and 
 when his million dollars was paid in, he stopped. 
 The millionaire who keeps as much ahead as a mil- 
 lionaire as he used to keep as an inspired labourer 
 finds that his men feel identified with him or trust him. 
 The more he makes being a millionaire look original 
 and interesting and better than other millionaires have 
 made it look, the more they work. It is the hard labour 
 of the rich that can get the hard labour of the poor. 
 A manufacturer can have all the success he wants 
 who has made a success of his factory by being a
 
 A MILLION POUNDS AS AN ART FORM 159 
 
 working millionaire, by having inspirations himself and 
 by going about in it lifting off the lid from other 
 people's. It is his putting down the lid on other people's 
 and sitting on it, that makes the millionaire unpopular. 
 The moment he gets up and helps, they like him. They 
 like him when he does not help and merely gets up. 
 Our manufacturing towns are trying hard every day 
 to believe a man can be good enough to be rich and 
 they are even willing to stand by and let a man 
 have money to throw away, if he is not using it to 
 throw men away. In the last analysis, in a machine- 
 civilisation the skilled labour of the rich consists in 
 finding ways in factories of not throwing men away. 
 
 The man who is clicking off the middle of this 
 sentence to you, Gentle Reader, on the linotype 
 machine, does not know it is about him probably. 
 If it were his own autobiography he would not notice. 
 Where is the author which of us is there who is 
 trying to be an author to-day, who could hope to stop 
 a proof-reader in his mad career of correctness down 
 the page, who could hope to get in a word with him just 
 of our own as we went by, or whisper to him as a 
 brother, so that we two might stop a second perhaps, 
 and be glad together ? We are filed away in machines 
 and partitioned off in specialties. We live hours every 
 day, most of us, hi the hold of the world, or under water
 
 160 INSPIRED MILLIONAIRES 
 
 in work, and we are not free and strong and human, 
 and up in the light with it. And what I am hoping for 
 in this book is not that we should all elbow our way 
 together into the Pilot House all the time, or walk su- 
 perior up above and to and fro, on the Bridge of Things, 
 but that we should all have turns of looking from the 
 pilot's window at the course of the ship, and turns of 
 walking up and down the deck in the broad day, and in 
 the solemn night. Then we would go down again and 
 with the seas and with the stars around us we would do 
 our work. 
 
 A man who does a part of a thing cannot do it as 
 well or as long, unless he has at times the vision of the 
 others and of the whole. A millionaire becomes no 
 better than a mere factory hand without this, and a 
 factory hand becomes no better than a mere millionaire. 
 What seems to be wanted in the men who conduct our 
 industries is not altruism, but a more comprehending, 
 comprehensive, inclusive selfishness the selfishness 
 that includes others and is full of shrewd mutualness 
 and of a passion for putting one's own interests and the 
 interests of others together.
 
 A MILLION POUNDS AS AN ART FORM 161 
 
 Imagination and Monopoly 
 
 It has been said that the quality that makes a 
 million dollars an art form is imagination. The imagina- 
 tion, when it is seen working in full force in a millionaire, 
 works through into three phases : 
 
 Invention. It makes him see something people 
 ought to want. 
 
 Mutualness. It makes him see men creatively, so 
 that he can get men to help him make it. It makes him 
 see men creatively, so that he can get men to want it 
 and buy it. 
 
 Monopoly. It makes him see, like any other artist, 
 that if the thing he has thought of is to be made per- 
 fectly, and if it is to be of the most perfect service to 
 the people for whom he has thought of it, it must be 
 kept in his own hands or where he can see that his 
 original design is carried out. 
 
 Mr Edison has announced that his new invention, 
 which will make it possible for any workman to have 
 a new concrete house complete, costing only a thousand 
 dollars, is a sheer gift to the world and is not to be 
 patented. Anybody can make use of it. Mr Edison's 
 
 L
 
 162 INSPIRED MILLIONAIRES 
 
 idea has been that he will be benevolent and not make 
 money out of his invention himself. 
 
 If Mr Edison were persuaded not to be benevolent, 
 or rather benevolent-looking, in this matter, and would 
 consent to keep his invention of a house for nothing, 
 in his own hands, he would have the chance to make 
 the most original gift to the world, the world has ever 
 had a great, new and free-born industry. As it is the 
 world is going to have, apparently, from perhaps its 
 greatest inventive genius, one more industry as brutal 
 and as helpless and as monotonous as the rest. As some 
 of us see it, it is a thoughtless thing to do to stand 
 up kindly in a country and distribute several million 
 dollars a year with one's eyes shut. Mr Edison is stand- 
 ing in his house at his desk by an open window, a 
 bushel-basketful of fortunes at his right hand, and 
 he is absent-mindedly tossing them big handfuls 
 of them out through the window to people. He 
 has selected the people who happen to be going by 
 for fortunes, and among all these the bullies and 
 the boys who can pound the hardest, or grab the 
 quickest are the ones he has selected the fortunes for 
 first. 
 
 If Mr Edison could be prevailed upon to look more 
 selfish for the time being, and if he would keep his idea 
 of a thousand-dollar concrete house in his own hands, the
 
 A MILLION POUNDS AS AN ART FORM 163 
 
 labourers who help to make the houses could be paid 
 more and treated better than any other class of la- 
 bourers working on any other invention in the world. 
 All the men in the industry would be pulling up 
 instead of pulling down on the other industries of the 
 world. Mr Edison's whole industry, with its millions 
 of men in it, could be conducted from the bottom to the 
 top by a great, free, self-respecting, self-controlled 
 man. Mr Edison, or his trustee, would be in a position 
 to conduct a great business without fear or favour, 
 without whining, and without explaining (as most of 
 us have to do) that he wanted to do right in business 
 had always wanted to, but nobody would let him. He 
 would not have to explain that he wanted to employ 
 better foremen foremen who had natural gifts and 
 who could exploit and make the most of men that 
 he had wanted to employ a higher type of superin- 
 tendents, and that he had wanted to be a gentleman 
 and an artist and do as he liked, and carry out his own 
 idea and conduct a great, dignified business but 
 nobody would let him. He would not be feeling it 
 every time he went down to the office like a threat held 
 over him day after day, that what he did in his business 
 was not being determined by the fact that he wanted 
 it, but by the fact that there happened to be in the 
 world men who would do meaner things than he would.
 
 164 INSPIRED MILLIONAIRES 
 
 When Phidias was doing the Athena on the Parthe- 
 non, if a committee from the Legislature had waited 
 on him and interrupted him and said they wanted to 
 use his chisel a while, a few of them, or that they had 
 found someone who could do an Athena cheaper, and 
 who had underbid him, Phidias would have insisted 
 that he had a great conception for Athena and that no 
 other man had conceived it and that no other man 
 could carry it out, and the probabilities are that, being 
 the man he was, he would have been able to make 
 people believe it. 
 
 The moment the millionaire applies his imagination 
 to the perfection of service and tries to give it unity 
 and harmony and validity, monopoly follows. The 
 moment he seeks to carry out an original or creative 
 idea, to protect his employees and to protect the public 
 in it, he finds he must keep things in his own hands, and 
 carry out his own design like any other artist. This 
 seems to be the first reason for monopoly. The mil- 
 lionaire wants it. 
 
 The second reason for monopoly is that society 
 wants it. The moment the world begins to apply its 
 imagination to getting what it wants out of its mil- 
 lionaires, it discovers that it is much easier to get what 
 it wants out of a monopoly that is, out of one self- 
 controlled millionaire, or group of millionaires than it
 
 A MILLION POUNDS AS AN ART FORM 165 
 
 is to get what it wants out of crowds of millionaires who 
 none of them do as they like. Men who cannot do as 
 they like are not responsible and cannot be blamed 
 and cannot be praised. One of the next things this 
 country is going to do is to put its millionaires where 
 they can be all done up compactly and dealt with 
 conveniently as monopolists and can be praised and 
 blamed and held responsible. 
 
 The third reason for monopoly is that when the 
 imagination is applied to conducting the business of a 
 great country, it is only by monopoly, by strong 
 millionaires who can do as they like, that socialism can 
 be dealt with. The millionaires are the men who are 
 going to put socialism in a sieve, and have all that is 
 true and good in it sifted out before the people and used 
 for them, and all that is bad in it or that came from 
 machine-made men or from dull, discouraged factory 
 minds cast out for ever upon the scrap-heap of the 
 world. 
 
 5 
 
 The Back-fire of Socialism 
 
 What seems to be good in socialism is its spirit, 
 the idea that every man must be thought of and 
 represented ; and what seems to be bad in it is the
 
 166 INSPIRED MILLIONAIRES 
 
 letter, the idea that all these crowds of men must 
 do these things themselves, for themselves, and that 
 unless a man in our modern civilisation represents his 
 own point of view himself, no one will do it. 
 
 If there should ever come to be a time when there is 
 nobody to represent a man but himself, in modern life, 
 we will have to fall back upon socialism in the letter. 
 In the meantime our unpredatory millionaires, or 
 millionaires of the first class, the ones who have 
 thought of things and created values and who have 
 not merely grabbed or crowded, are all of them men 
 who have become millionaires by taking other people's 
 points of view, and they are able to keep on being 
 millionaires because they know what millions of people 
 want and what millions of people think. If one were to go 
 through the nation and pick out the men who had the 
 greatest power of seeing things in a large way and from 
 everybody's point of view, and of doing something 
 about it, a large proportion of them would be found 
 to be the men who are managing and moving around 
 the money on the world. We have given over the power 
 into their hands because they have known how to put 
 more men's interests together than we do. They may 
 be selfish. So are we. One can look about almost any day 
 and see a selfish man. "One man is selfish his own size. 
 Another man is selfish town-size, another nation-size,
 
 A MILLION POUNDS AS AN ART FORM 167 
 
 and now and then there is a man who braids in his 
 desires with the people of all nations, who reaches 
 around a world and grapples with all of it. If he wiL 
 hold it steady for the rest of us, we may count ourselves 
 happy. The socialists, who are largely men who have 
 time to think only of themselves, would make poor 
 work of it. For that matter, if what socialists want to do 
 is to bring socialism to pass, the best thing they could 
 do would be to pick out millionaires and get them to 
 do it for them. It is the millionaires who understand 
 socialism. They have worked through to more of the 
 truth in it, and they have more of an idea of how to 
 handle it, than other people, and of how to make the 
 truth work. It was by divining society, by practising 
 the spirit of socialism, and by making the truth work, 
 that the best of them have succeeded as well as they 
 have, and it is by starting a back-fire of socialism 
 among our millionaires that all that is bad in socialism 
 is going to be headed off and that all that is good in it is 
 going to be set to work. Our next great millionaires are 
 going to take the things that the socialists are saying 
 about them and say them better. They can when they 
 want to. More people will listen to them and they can do 
 things as well as talk about them. The trouble with 
 socialists is that nearly everybody is being a socialist 
 for somebody else. Socialism has always been something
 
 168 INSPIRED MILLIONAIRES 
 
 that someone else ought to do and the millionaires are 
 men who are in a position to do their socialism them- 
 selves. Every millionaire his own socialist is the next 
 motto and the next programme of the world. 
 
 As a threat and as a last resort and as temporary 
 scaffolding it would be hard to overlook the value 
 of the popular socialism. But in the long run the people 
 are not going to want socialism because monopolists 
 can be better socialists for them than they can. This 
 is the first reason why the people are going to prefer 
 the socialised millionaire a million dollars as an art 
 form to socialism. 
 
 The second reason why the people are going to prefer 
 a million dollars as an art form the socialised mil- 
 lionaire to socialism, is that as compared with a 
 socialised millionaire, socialism is undemocratic. Eighty 
 million people do not want to do all of everything 
 themselves. We want to be free in a democracy and 
 trust people. We want to be led by men who are on 
 the lookout farther ahead for the rest of us, and who 
 have to be. We do not want to take time ourselves to 
 be always climbing up to the House of Commons or to 
 the Senate. We do not even want to watch it, and the 
 last thing we would enjoy as live, busy people, would 
 be standing there on the heights of government day 
 after day, seeing for everybody. We have our own
 
 A MILLION POUNDS AS AN ART FORM 169 
 
 special things to do that we like to do best, and what 
 government by the people is for is to let us do them. 
 Popular government is supposed to be a contrivance 
 for having every man represented millions of small 
 men summed up in a few convenient big ones. Masses 
 not only cannot do things, but they do not want to, and 
 it is only through men who sum up masses and who 
 represent them that a great nation can hope to achieve 
 great things in the world. To deny millionaires under a 
 democratic form of government is to deny America. 
 The only fair question about a millionaire in America 
 or in England is : " Is he really democratic and serving 
 the interests of the people in his business ? Is he 
 handling the money that is in his hands and that has 
 been placed there by natural selection as the trustee 
 for all of us, or will we have to step in and meddle with 
 him and insist and quarrel with him and represent 
 ourselves ? " The American democracy had always 
 been supposed to be, before this, a great democracy, 
 not a little, inconvenient one like Athens, where every 
 man had to do and know everything ; but a really 
 great democracy, a country where every man feels 
 that he has been left free to develop himself, to make 
 the most of his own bent in the world, a country where 
 it is safe for a man to mind his own business.
 
 170 INSPIRED MILLIONAIRES 
 
 6 
 More Imagination and More Monopoly 
 
 Another reason why the people are going to work 
 things out into monopoly, is that if a millionaire is a 
 monopolist, or is put in a position where he can do 
 wrong, doing right is going to be made some object 
 to him. It means something and becomes a self-ex- 
 pressive act. People all know him through it. He has 
 the pleasure of being received as a comrade, a big 
 brother of the world. If he is driven to doing right 
 he does not mean anything by it, and a man who does 
 not mean what he does, does not do it well. One of the 
 next things we are going to discover, both in America 
 and England, is that it is going to be best to drop the 
 defiant bullying attitude and quiet down a little with 
 our millionaires. We must stop making our millionaires 
 do right. We will merely spoil them. They must make 
 themselves do it. Then it will mount up and will come 
 to something. Millionaires are like other people, and 
 people who are made to do a thing, do as little of it as 
 possible. It is only the second-rate millionaires who 
 can be driven and they will only do the second-rate, 
 the morally-economical, sorts of things. People who 
 do second-rate things are almost always people who
 
 A MILLION POUNDS AS AN ART FORM 171 
 
 are trying to do things from the outside, because they 
 feel driven to it. We are making it to-day very difficult 
 for millionaires to be good. Nine times out of ten that 
 people say anything about a millionaire, it is about 
 things he ought not to do. Millionaires are naturally 
 not inspired by a programme of things they ought not 
 to do. We could not do anything ourselves, most of 
 us, with a list of things not to do, except to pick out 
 those we do not want to not-do the most and not-do 
 those. The trouble seems to be that in dealing with our 
 millionaires we do not treat them as if they were 
 human beings. Why not let our millionaires be selfish 
 like other people, and human ? Why not see to it that 
 their selfishness is allowed to develop, that is, have 
 more imagination in it and include the rest of us ? 
 
 " Uncle Joe Cannon," the long-time Speaker of our 
 House of Representatives in America, was offered 
 indirectly in his early career a bribe of fifty thousand 
 pounds, and when he was asked why he did not take it, 
 he replied that he would not have been comfortable. 
 He did not like the idea of having to spend all the rest 
 of his life, he said, with a thief. He did not take any 
 credit for having done the right thing and the only 
 real credit in it was that the right thing was com- 
 fortable to him. Possibly something of this sort is 
 going to take place with our millionaires. They are
 
 172 INSPIRED MILLIONAIRES 
 
 going to be right because they like it better. The 
 righteous man is covetous for the right. The sincere 
 man is greedy for sincerity ; he wants all he can get 
 both for himself and for others, and the man who is 
 an artist with a million pounds, who makes it an art 
 form both in making it and spending it, has as his 
 supreme self-indulgence his passion for identity or for 
 mutual selfishness with the world, his passion not for 
 accumulating, but for interweaving his interests with 
 the interests of others. He likes to think that he is 
 making his mind and his money a part of the fate of 
 nations, that he is making his mind and his money like 
 the rivers and the mountains, a part of the furnishings 
 of the earth, a part of the working, everyday equip- 
 ment of a planet. And we like to have him think so. 
 We like to have him living up to it. There is no more 
 organic daily need in the hearts of men in this world 
 to-day, than to have men in it that they know are 
 greater than they are, and that they would like to be 
 like. Men who see the wider and deeper forces about 
 them, who daily handle them with their hands, men 
 who lift up railroads and mow down mountains, men 
 who give nations things to do, and pile their minds up 
 in glass and steel against the sky, and who build streets 
 under the sea, and who swing the cities in their orbits 
 these men may not be perfect, they may not be arch-
 
 A MILLION POUNDS AS AN ART FORM 173 
 
 angels in all the details, but they serve a daily need 
 of the human race and bring to all of us that touch of 
 wonder or even of worship in our thoughts which makes 
 us proud of the world while we work, and which fills us 
 with a kind of patriotism for the human race and for 
 what men can do on a planet like this, and what 
 they can be on it, and for what we shall do and be 
 ourselves. 
 
 It is all a mistake to suppose that the average man's 
 special inspiration and joy consists in standing up for 
 the average man. And it is a mistake to suppose that he 
 has any special inspiration for being one. The only thing 
 that is really inspiring to the average man to-day 
 is having something above him that needs his best, 
 that expects him to be better than he is, and that keeps 
 him from being an average man any longer than can be 
 helped. Except when he is under temporary illusion or 
 violence, the average man for whom socialism has been 
 invented resents equality or levelness with all his heart. 
 A level and a fair chance for all men, not to be equal, is 
 what he reaLy wants. 
 
 When he goes out to walk in Hyde Park or on 
 Riverside Drive and sees the miles of beautiful horses, 
 it is a part of the beauty and the pleasure of it all to 
 him that society has supplied these particular people 
 with horses and with carriages, because they have done
 
 174 INSPIRED MILLIONAIRES 
 
 more things for the world, that the world wanted, than 
 the other people have done. Except under temporary 
 conditions, if it is looked at in the large, a great 
 house on the avenue is a receipt from society for value 
 received. The temporary disgrace of wealth lies not in 
 the wealth but in its diseases. Inasmuch as some men 
 we know, are rich, the world must have wanted the 
 wrong things or wanted them in the wrong way. But 
 as fast as society is beginning to want the right things 
 and want them in the right way, a man's horse or 
 carriage in the Park is going to be looked upon like a 
 lordship or a decoration. It will be like being given the 
 freedom of a city. A man's horse and carriage is a 
 special understanding with the people around him 
 and with the world, that, considering all he has done in 
 it, he need not walk. 
 
 The general effect of a thousand horses and carriages 
 in the Park on a good workman is to make him work. 
 Looked at in any large or fair way, the presence of 
 great minds in the world makes men thoughtful, and 
 the presence of great fortunes makes them rich. The 
 earth is full of din and of thought and smoke and of 
 men making things, and the great fortunes throughout 
 the country are the draught that glow up society 
 all through, and that keep every inch of it alive, 
 moving, shaping, and welding the things that shall
 
 A MILLION POUNDS AS AN ART FORM 175 
 
 be. Millionaires are the bellows of great cities, the 
 draught on the creative forces and the latent energies 
 of men. 
 
 Millionaires are the tall chimneys on the world. 
 
 Everything that a true or socialised millionaire does 
 becomes the common inspiration of all of us. If a 
 millionaire is really an artist, if he has shown it by 
 making the men and the materials around him glow 
 more than other men could, no one will find fault 
 with him very long for being a monopolist. He will be 
 regarded as having been appointed to the position by a. 
 fair, free-for-all natural selection, by the men who 
 work with him. He has turned out to be the artist 
 who has combined and freed them all and expressed 
 them and made them come to themselves. When we 
 have more millionaires like this, men who have proved 
 themselves artists, who hold their wealth as trustees of 
 society, we will stop thinking of socialism, or of groping 
 for the leaders of the world in ballot-boxes. The man 
 who handles his riches in such a way that if he were to 
 insist upon giving them up people would insist upon his 
 taking them back, leaves socialism or groping in ballot- 
 boxes nothing to do. If a man's million pounds has 
 imagination in it and say " we " carefully he can be 
 rich. If his million pounds has enough imagination in it 
 to say " we " voluntarily, and spontaneously, he can
 
 176 INSPIRED MILLIONAIRES 
 
 be a monopolist, and the more of a monopolist he is the 
 more people like it. 
 
 Millionaires Who Invent People 
 
 There are several kinds of men with imagination in 
 business. 
 
 Those who invent trade-conveniences and economies, 
 the creative merchants, brokers, storekeepers. 
 
 Those who invent machines and whose imaginations 
 play in the laws of physics. 
 
 Those who invent new materials and whose imagina- 
 tions play around the things that come out of the 
 earth, the men who make new combinations of the 
 elements, who are poets in chemistry, or botany and 
 mineralogy. 
 
 Those who invent people. 
 
 Men whose imaginations belong to these four different 
 classes are apt to confine themselves merely to one of 
 them. Edison has little imagination about men who 
 are entangled in industrial wrongs. His imagination 
 plays about electricity and not about the men who work 
 with it. Alexander Graham Bell had very little imagina- 
 tion with regard to making men see that they wanted 
 telephones. Thoreau made the best lead pencil in the 
 United States, but his imagination came to a full stop.
 
 A MILLION POUNDS AS AN ART FORM 177 
 
 He did not care about selling it. The special need in the 
 industrial world for the inspired millionaire is that he 
 is the man who puts all the other men's imaginations 
 together. He has creative power in getting, holding, and 
 discovering for the things that these men invent, the 
 people who can finish them for them, and who can give 
 them their real value in the world. The special function 
 of the inspired millionaire as he looks over the field 
 of invention, is inventing people. People are the most 
 necessary of the inventions. They make and use the 
 others. 
 
 Nearly all our great millionaires were invented by 
 some other millionaire who saw what was in them and 
 saw how it could be combined and released and put in 
 action. We look to our millionaires in each generation 
 to invent our new ones. Carnegie and Krupp and 
 Marshall Field and hundreds of others succeeded 
 largely by discovering and inventing men to be rich 
 with them, men who could be fellow-millionaires and 
 partners in creating the great values of the world. 
 
 For every single thing that a creative millionaire 
 thinks and does, he sees ten things he might do, ten 
 fortunes that he might make, if he could invent or 
 discover ten more people to have them. Sometimes it 
 seems as if there were getting to be to-day but one really 
 serious industrial problem, and that is the inefficiency 
 
 M
 
 178 INSPIRED MILLIONAIRES 
 
 of labour. Thousands of new and unprecedented 
 positions created by modern organisation, worth from 
 two thousand to ten thousand a year, are vacant 
 because men cannot be found to fill them. The man 
 who can earn a thousand a year, that is, who can do 
 a thousand pounds' worth of labour, who can literally 
 save all the men of the world, poor and rich, many 
 times that sum by the way he fills his position, and by 
 the things he thinks of in it and is creative enough to 
 carry through is almost impossible to find. Most of the 
 men who apply for such positions have not the efficiency 
 or imagination to fill them and overflow them and make 
 not only themselves but their positions a new thing in 
 the world. The creative millionaire is hedged in on 
 every side either by the inefficiency of labour among 
 the rich or the inefficiency of labour among the poor. 
 He has things for people to do and he wants men at 
 a pound a day, ten pounds a day, or a hundred 
 pounds a day, and he cannot find men who seem to be 
 interested in the things enough to do them. He can only 
 find men who are interested in the pound, or the 
 ten pounds, or the hundred pounds a day. Nine 
 men out of ten in the factories are not interested in 
 working. They are working as little as possible for 
 their money. They do not seem to be interested hour 
 by hour, or day by day, as they work, in creating values.
 
 A MILLION POUNDS AS AN ART FORM 179 
 
 They are merely interested in getting all the values they 
 can that other people have created. We are seeing one 
 by one every industry we have honeycombed with 
 labour unions or vast organisations for higher wages, 
 conspiracies of poor men for not working so hard, and 
 for intimidating men who want to work harder, and 
 we are seeing it honeycombed with trusts, vast organisa- 
 tions of rich men for higher wages, for not working so 
 hard and for intimidating the creative millionaires who 
 want to work harder. 
 
 There is but one explanation for the general prejudice 
 against handwork among the very rich and the very 
 poor, and for the general inefficiency of labour which 
 confronts the creative millionaire and the creative 
 foreman or manager at every point to-day, and that 
 seems to be that for the first time in the history of 
 the world, the experiment has been tried of having 
 two or three almost complete generations of men who 
 have lived their lives with machines and who have 
 given up having souls, but who have not given up 
 having children. Children that have been begotten 
 and conceived in weariness and dullness, that have been 
 born and brought up in factories, and with factory 
 fathers and factory mothers, who have received their 
 education from mechanical school-teachers and who 
 have received their religion from mechanical churches,
 
 180 INSPIRED MILLIONAIRES 
 
 do not furnish a population from which the national 
 supply of men who earn a hundred pounds a day 
 (in creating opportunities for others) can be replenished. 
 The men who can earn ten shillings a day and who want 
 twenty are the ones we are the most likely to succeed in 
 getting, or who earn twenty and want forty, or who 
 are millionaires and do not work, and who merely 
 do what other millionaires would do and are mere 
 mechanics with money. So we are brought inevitably 
 to the special function of the creative millionaire in a 
 world of machines, namely, inventing people and 
 discovering and rescuing those who are already partly 
 invented, and who merely need to be put in place. 
 The inventor-class in a factory is the most difficult 
 and important class not to throw away. Men who are 
 creative in the arts or in literature are assertive and 
 can be depended on not to let themselves be thrown 
 away, but if a man has it in him to take two hundred 
 thousand locomotives off the tracks of the world and 
 quietly put in electric motors instead, the chances 
 are half and half that he could be headed off as well 
 as not by a stupid foreman, while in the making, or by 
 a year in the factory. If anyone could go through the 
 factories of the world and in some secret way could 
 compile a list of the inventors the factories have wasted 
 ~ the men who might have been a large grim Who's
 
 A MILLION POUNDS AS AN ART FORM 181 . 
 
 Who a book of silence and darkness, it would be a 
 thicker book than the big, red, happy, complacent one 
 we know so well. Inventive men are apt to be dreamers 
 and they are given to being disinterested and to not 
 defending themselves, and they are whimsical and 
 reckless, and if the atmosphere in a factory is unfavour- 
 able to thinking of things they get over it. The men 
 who have a way of thinking of things, too, are apt to 
 be inconvenient and queer. They come generally in odd 
 sizes. They have edges. The whole tendency of the 
 foreman and the managers is to file the creative men 
 down, and practically throw them away. The study 
 of how not to do this is what makes a great factory a 
 work of imagination and an art form. 
 
 A million dollars is an art form in proportion to the 
 number of men who have been created and expressed in 
 it. A millionaire can be looked upon as an artist when 
 he has discovered a million dollars' worth of men and 
 the things the men have thought of, and has put the 
 men and the things upon the markets of the world. 
 We will all want him to be a millionaire if he will do that. 
 We will all look upon him as appointed to the position 
 by a fair, free-for-all natural selection if he has the 
 power of daily making the men around him more 
 valuable than they could make themselves, or than 
 any of the rest of us could make them.
 
 182 INSPIRED MILLIONAIRES 
 
 It will be conceded by all of us and by all classes of 
 men that the business of being a millionaire, the 
 skilled labour of a rich man like this, is an art. It will 
 almost seem to us sometimes in the cases of certain 
 priceless men that have been invented like a religion. 
 And yet all the time that it is a religion and all the 
 time that it is an art, and full of genius and imagination, 
 it will be seen that the most business-like, the most 
 matter-of-fact, sensible, and economical occupation 
 in which a great manufacturer can be engaged is the 
 business of inventing people, of human horticulture, the 
 cross-fertilising, in his great buildings of machines, 
 of machines and men. It does not follow that every 
 shop-room as one goes through should seem to be 
 filled with sprouting geniuses but one would expect 
 in every shop-room the atmosphere, the climate of 
 experiment, and over in one corner at least there ought 
 to be a cucumber-frame for ideas. Every shop-room 
 and the whole factory as one goes by and looks up 
 at the rows of the shining windows should be looked 
 upon as a nursery of inventions, a great hot-house of 
 brains. 
 
 If this becomes true if it becomes true in one single 
 case there will be no one to say then that making a 
 million dollars with machines and men is not an art 
 form, and that a great work of the imagination has
 
 A MILLION POUNDS AS AN ART FORM 183 
 
 not been wrought upon the world. A fortune carefully 
 and nobly wrought in this way will be looked upon like 
 a great work of art, like Wagner's Parsifal, Raphael's 
 Madonna, Beethoven's Ninth Symphony, Millet's 
 " Gleaners," Marconi's Telegraph, and Cologne 
 Cathedral, as an act of communion, a great, mutual, 
 self-revelation between a man and a world. 
 
 Some one is going to loom up in England or America 
 soon, with a factory that will rank with Shakespeare's 
 Hamlet, Homer's " Iliad," and the Sixtieth Chapter of 
 Isaiah. Some man who is creative in pounds, a 
 Leonardo da Vinci with dollars, will yet prove that a 
 business man can be as good as an artist, that, like the 
 artist, he can sketch in the colours of a new world around 
 us if he wants to, and do some great masterpiece of 
 expectation upon the human heart. He will prove that 
 the inspired and noble conceptions of a man are quite 
 as entitled to glory and to immortality in the world, and 
 are quite as artistic when done in pounds and pence 
 as they are when they are done in tube-paints, lace- 
 needles, chisels, wind in a pipe, or catgut, or words out 
 of a dictionary. The factory that this man will do will 
 touch us like a religion or a great work of art. It will 
 not need to have great columns in front of it to seem 
 beautiful to us, and it will not need to have Gothic 
 windows to seem like a church, and it will be filled all
 
 184 INSPIRED MILLIONAIRES 
 
 day long, as we go by, with the whirl of the wheels in it, 
 and the whirl of the wheels shall be as the chant of a 
 great people. 
 
 I have seen their hope and their struggle. I have seen 
 that the picture of this factory when it comes this 
 first masterpiece by a millionaire wiD be put forth 
 as the chart or as the ground-plan of the future. It 
 shall be looked upon as the challenge of civilisation. 
 It shall be tacked by a Martin Luther on the door of 
 the world.
 
 vn 
 
 HOW SOME MONEY LOOKS 
 
 THERE is reason to believe that this is coming 
 to pass, the millionaire to whom a million 
 pounds is an art form, because even the worst 
 type of the current millionaire, at least in America and 
 England, is no longer satisfied with plain, ordinary, 
 humdrum covetousness. The more obvious rich man, 
 the kind anybody could be if he tried, feels ill at ease in 
 modern society. We do not make him comfortable. He 
 does not need to be driven to doing better. He wants to 
 and he is trying to see how he can. He sees that there 
 is something about plain, humdrum covetousness 
 which, no matter how it refines and adorns itself in a 
 man's life, keeps him uncomfortable about himself. 
 What is the possible object of having great wealth when 
 all that one can think of for it, is that it is a device for 
 being dissatisfied in very large figures instead of very 
 small ones ? There is always something more some other 
 man can get. How is the rich man any better than the 
 most dependent poor man if he is dependent to the last 
 upon a mere rudimentary stilted love of having things 
 185
 
 186 INSPIRED MILLIONAIRES 
 
 and having to handle and own them in order to love 
 them ? He looks about the world and he sees all the 
 other millionaires so monotonous and cheap and un- 
 interesting these great mobs of them, all alike, saying 
 the same great platitudes with money of houses and 
 lands and libraries. He is merely one more. It is not 
 as interesting or as filling being a millionaire 
 as one would have thought. This is the first reason 
 why the typical modern millionaire, the one with 
 the mere humdrum covetousness, is going to be 
 nearer to what he ought to be. He is seeing through 
 himself. 
 
 The second reason for being hopeful about him is 
 that if the everyday, humdrum millionaire does not 
 do his own seeing-through for himself, there are people 
 in this country who are going to see that somebody 
 does it for him. 
 
 Taking them as a class, it is to be admitted that 
 mere millionaires, while they may be heady and much 
 given to their own way at times, in the long run are like 
 other human beings and care what people think. Before 
 they die they notice people. It is but natural and human 
 that having slaved away and given up so many things 
 for a million pounds, a man should want a million 
 pounds to be becoming to him. He wants people to feel 
 that he is better off than he was before. If there were
 
 HOW SOME MONEY LOOKS 187 
 
 any way in which, after he has swept in his million 
 pounds, he could go about and pay people so much 
 apiece for believing that he liked it, he would spend 
 it all, or nearly all of it, sometimes, on people's thoughts. 
 The moment a man discovers that his money is display- 
 ing him to disadvantage, or is exposing him to social 
 ostracism, or to the ill-will of his fellow-men, he is bound 
 to conduct his fortune differently. This is a process that 
 is going on about us now in England and the United 
 States. It is the next cloud the size of a man's hand. The 
 mere millionaire is thinking how he looks. He falls to 
 comparing himself with the other millionaires. He finds 
 that many of them have more prestige than he, that 
 people seem to be interested in some millionaires for 
 themselves. They seem to be the men who have not 
 lost track of the human qualities in their money its 
 visions, its chivalry, its big, earlier, joyous, wise faiths, 
 its wagers and risks, its spirit of prophecy and adven- 
 ture, and when all these things, the things that the 
 money is really for, are gone out of it and the man is 
 left, at last, a great, still, helpless mummy of riches, 
 he finds that a mere millionaire is a nobody and 
 that everybody is bored by him. Except with 
 his cheque-book in his hand who cares to speak to 
 him? 
 
 And even his money is not really interesting. Not a
 
 188 INSPIRED MILLIONAIRES 
 
 single faith or belief in it, sometimes. The one single 
 interesting thing he can think of about his money, 
 when he sits down to think it over, is that there is sure 
 to be more of it. And that does not interest a really 
 intelligent man more than a minute. The subject is 
 exhausted. He falls to thinking of ways of being agree- 
 able and of having things to talk about with other 
 men. He wonders vaguely about many of the men he 
 sees about him, some of them rich and some of them 
 poor, that people seem to regard highly, men it is some 
 object to know and to be seen with in the world, the men 
 who are giving great lifts on it, who are really doing 
 things, and suddenly it is as if he fell over a great pre- 
 cipice in himself. He finds he is wondering where he is, 
 and who he was and who he thought he was, when he is 
 thrown with such men. There seems to be nothing he 
 can do with a man who belongs in this class that will 
 interest him. All he can do with such a man, when 
 he does not notice him enough, is to step up to him 
 and say : " Did you know I was worth forty million 
 pounds ? Like some ? " But even after he has said that, 
 while the man would be polite, of course, he would 
 see he did not exactly notice him. The more prominent 
 he grows in the world the more complicated a thing it 
 seems, to be somebody in particular. No one takes him 
 quite seriously, he finds, even when he gets into the
 
 HOW SOME MONEY LOOKS 189 
 
 House of Lords or into the United States Senate. 
 If what a millionaire really has is nonentity, all that he 
 can ever do with great wealth is to put his nonentity 
 where more people will see it. Nobody pretends to deny 
 that a millionaire, by just being a millionaire, is im- 
 portant in a way. People give mere millionaires as a 
 class, or in the bulk, a certain recognition, but they are 
 not interesting. People try to be interested in them, but 
 somehow money that is only interested in itself does] 
 not make an interesting man. Among the real men, who 
 are making the real world, and that the real world knows] 
 and loves, the common humdrum millionaire finds that 
 he is an outsider as a matter of course. If one has become 
 a millionaire in the quick, unbelieving, or ordinary 
 " business is business " way, one finds one's self shut 
 out for ever from the great and from the worth while 
 has only the most ordinary people to associate with, or 
 rows of philanthropists ringing one's door bell. But 
 that is not Society. And even the philanthropists are 
 restless. Many of them do not call on him. Some of 
 them, the bigger ones, seem to be almost afraid 
 sometimes he will call on them, or that he will 
 shove off money on them, publicly, perhaps, or in 
 some way that a dignified, scholarly institution 
 would not like. Even more common people, he finds, 
 not only do not pay any attention to him and do not
 
 190 INSPIRED MILLIONAIRES 
 
 want his money, without looking it over carefully 
 and snubbing him in public and examining him 
 before they will let him help them convert the 
 heathen with it. 
 
 It does not follow that this picture of how the 
 common, covetous, humdrum millionaire is made to 
 feel is overdrawn, because the world keeps on year 
 after year still being full of humdrum millionaires who 
 no not want to hide. It is admitted that the humdrum 
 millionaires do not want to hide at first. They spend 
 their first few years in learning to. Hundreds of them 
 can be seen elbowing about every day and night in 
 every centre of the world. There is not a man anywhere 
 of any real personal importance or distinction in the real 
 world to-day, but has these fresh arrivals, these im- 
 migrants of money all about him, fawning upon him, 
 every one of them blind and clumsy with money, 
 and out of the spirit of the times with money, and out 
 of date with it, hoping up vaguely and dumbly out of 
 his poor, funny, selfish, old-fashioned, little dust-heap, 
 toward the men and toward the wealth that the world 
 thinks worth while. 
 
 It is merely a matter of a few years experimenting, 
 and the mere millionaire sees these things that the 
 people about him see. The only pleasure he has left 
 sometimes is not to let them know it, and he naturally
 
 HOW SOME MONEY LOOKS 191 
 
 makes all the arrangements he can think of for looking 
 happy, and for not seeming to need things. But at 
 bottom, or when nobody is looking, our millionaires 
 grow simple. If millionaires were free, or if their spirits 
 were free, and had a way of wandering around nights, 
 and none of us were supposed to know, one could see 
 scores of them of our biggest millionaires, almost any 
 fine moonlight night now, running like boys again, and 
 all of them to a man, making a bee-line for Diogenes 
 in his Tub. 
 
 Under the circumstances, and with men like these, 
 it does not seem best to scold or to worry, or to force 
 millionaires, or to try to get millionaires to be saints. 
 They are hideous, many of them, and live in hideous 
 houses, and are unpleasing and uninteresting to be with, 
 perhaps, and they are down in the slums in their 
 hearts ; but the way to do with them is not to be 
 superior to them and keep from associating with them, 
 but to try to give them a sense of opportunity and to 
 make them self-respecting. The way to do is to go 
 down quietly and start settlements among them of 
 people who are happy. 
 
 There are many things to make us hopeful about 
 even our worst cases of mere millionaires. Being 
 a mere millionaire is a self-limiting disease. The 
 millionaire of the plain, piling-up sort, is making
 
 192 INSPIRED MILLIONAIRES 
 
 comparisons. He is beginning to take his wealth 
 seriously. He wants it to say pleasant things about 
 him. He is being slowly driven into taking a million 
 dollars as an art form because he is seeing through 
 himself.
 
 VIII 
 
 HOW THE PEOPLE SHOW THROUGH 
 
 SOCIETY is not dependent for its hopefulness 
 on having its millionaires see through them- 
 selves or upon their taking money as a pleasant 
 art form of their own accord. Every man's money 
 reveals the man in it, and in the sense of being a self- 
 expression has the effect of a work of art. One can look 
 up at almost any million pounds one knows in the 
 world to-day, as one goes by, as " A Portrait of the 
 Artist by Himself." Whatever it is a man has in him, if 
 he has a million pounds, everybody finds out. It is 
 getting to be like a challenge, a kind of threat, to all 
 the rich men in our modern life the frankness, the 
 awful naivete of a great fortune. 
 
 Pounds and shillings are more eloquent than words 
 because people notice them more. Every detail that is 
 associated with the history of a shilling is vivid and 
 memorable to somebody, from its first bright coming 
 from the mint to its last grimy rub. To the people 
 who get it and to the people who try to get it, and 
 all along the line, every shilling in England gets 
 N 193
 
 194 INSPIRED MILLIONAIRES 
 
 read through and through and over and over again, 
 as in the days of old a poem used to be. Shillings 
 are short poems by everyday people, and we do 
 not miss any of the turns or shadings in a pound. A 
 man could talk to us, most of us, until Doomsday 
 to get acquainted, but if he puts his hand into our 
 pockets we know what he is like. 
 
 The last thing a man can do with a million pounds 
 is to keep people from knowing him with it. With five 
 thousand pounds people will know him five thousand 
 pounds' worth, and with a million pounds they will 
 know him a million pounds' worth. Hetty Green and 
 Helen Gould, Robert Ogden, Morris K. Jessup, and 
 Russell Sage do not need to be painted by John Sargent. 
 Every man who knows about their money and about his 
 own money carries around their portraits in his pocket. 
 
 Where is the man in England who does not know , 
 
 or hi America who does not know Russell Sage, and 
 who has not been discouraged about the world with 
 him, and who has not carried for years a good portrait 
 of him, a kind of miniature hanging like a little millstone 
 about his neck ? We love and hate and are seers and 
 poets toward the men who have what we want. It is 
 another of the clouds of the size of a man's hand, the 
 transparency of money in the modern world. It is what 
 makes us hopeful about our millionaires. A whole
 
 HOW PEOPLE SHOW THROUGH 195 
 
 planet, now that it is all opened up and made into one 
 big living-room, is not going to be trifled with. It is 
 sure to do as it likes sooner or later, make the millionaire 
 the kind of millionaire it wants, because it is always 
 sure sooner or later to put him in an exposed place. 
 The planet is all lighted by electricity now. Phonographs 
 are hanging in the woods. A millionaire cannot even 
 whisper on it and he can only hide for a minute. 
 There is nothing a Harriman can do, except for a very 
 little while, to keep his money from telling the truth 
 about him, from confiding to everybody what kind 
 of a man he is. And it is because his money is really 
 telling the truth about him at last, in this great world- 
 action that is taking place, that it is going to inspire 
 the millionaire. At all events it comes to me of late, 
 like a sudden piece of good news, that under our new 
 and special modern conditions it is really true that a man 
 who is clever enough to be a millionaire, does not need 
 to be wasted if he keeps on being clever, and thinking. 
 His money builds itself like a great show-window around 
 him and puts him in the middle of it. The vision of the 
 world flows past him and over him. There is getting 
 to be nothing he can really do under the circumstances 
 but to arrange himself to be seen through his soul 
 and his money together as long as he lives and long 
 after he is dead. Perhaps some millionaires would
 
 196 INSPIRED MILLIONAIRES 
 
 rather die first than be men with their money the men 
 the people are demanding and expecting but I believe 
 that the men who are watching them, the men who are 
 going to take their places, will begin differently. They 
 will begin by being men with their money from the 
 start, in the very making of it. They will want their 
 money to be respected and loved to be human all 
 through. 
 
 It does not seem to me that it can be dismissed as 
 poetry, or idealism, to believe this. It is mere force of 
 circumstances that is going to produce reformed 
 millionaires, a mere matter of seeing through the 
 millionaires we already have. And the more they are 
 seen through, the more they will improve. They will want 
 to enjoy being seen through. The millionaire has the 
 confirmed habit of getting what he wants. Being seen 
 through perhaps even being loved is going to be what 
 he wants next. He has had nearly all the other things. 
 In the meantime, whether he wants it or not, the 
 world is filled with the vision. It is peremptory. The 
 Twentieth Century has given its order to rich men and 
 it will be obeyed. 
 
 And this would seem to be coming to pass, not by any 
 special revelation or gospel for millionaires but by 
 what seems to be the elemental, almost mechanical 
 action of money upon the modern mind. There is not a
 
 HOW PEOPLE SHOW THROUGH 197 
 
 man living, or who is going about his work to-day, 
 whose mind is not being pried open by money. These 
 great fortunes, like vast searchlights probing through 
 the uttermost recesses of human life, are making things 
 terrifically plain. The trusts themselves, like great 
 gigantic stupid prophets stalking the earth, are stamp- 
 ing the Bible down into the souls of men. They are 
 not meaning to do it, but they are. We men of to-day, 
 who are living with these vast fortunes fighting out the 
 fate of the world above our heads, are slowly coming 
 to see that every time a million pounds touches a 
 spiritual or human truth it either grinds it into the very 
 fibre of the lives of men with its heels, or it flames up 
 hope with some strange, beautiful light upon the 
 windows of factories and upon the hearts of cities. 
 
 We are all going to believe in money soon. We are 
 going to have men that will make us believe in it. It 
 will be a platitude. People will believe in money as they 
 believe in telescopes or in X-rays, because it is all light. 
 It shows up every one. And probably the only way to 
 make the habit of having men in this planet a safe habit 
 is to keep them exposed. 
 
 It is going to be one of the special contributions of 
 the twentieth century to the great faiths of the world 
 that it will make money a part of its creed. It will 
 believe that capital is not a meaningless or a dead thing.
 
 198 INSPIRED MILLIONAIRES 
 
 It will see that capital is an art form, a medium of 
 human expression, as base or noble, or as destructive 
 or creative, as cowardly or believing, as the men 
 who stand behind it. It is going to be inspired with 
 wealth and as strong men are inspired with strength. 
 It will lift it up and make it again splendid on the earth. 
 The twentieth-century man will see that there is no 
 such thing as unmoral money, that all capital is either 
 good or bad capital. If a man is a noble or true man and 
 really has a vision, or something he wants to fill out, 
 he will look upon all this money going eloquent and 
 vivid and beautiful and terrible through the world, with 
 covetousness for his vision; and as an artist looks 
 for words, and a composer for mighty melodies, and a 
 painter for the colours that build the day, he will seek 
 out the fortune that shall publish upon the mountains 
 and upon the seas and upon the hearts of men what he 
 has seen and loved. 
 
 Even now, one may go about everywhere sight-seeing 
 in money seeing men loomed up in it. It is so trans- 
 parent everywhere, this modern money its crowds 
 of souls in it showing through, its faces, its streets of 
 men saving themselves and being freed and expressed 
 in it, and the souls that are being damned in it. Day 
 after day, I seem to see the streets, as I go by or as I 
 look down upon them, flowing with gold. Everywhere
 
 HOW PEOPLE SHOW THROUGH 199 
 
 these same human souls struggling up through it 
 singing and the dead and muffled faces sweeping past. 
 Not a minute that money bears interest, or sings its 
 way up into a human life, or bleeds out of a man, but it 
 is terrible or beautiful money. Anyone can look up in 
 these days see these huge fortunes automobiles 
 lunging along like splendid hells, their owners in 
 them and the souls they have caught beside them, 
 all being bowled to death together. It does not take a 
 man of genius to keep from envying money, now 
 sealed up in its own dullness and helplessness. It is 
 getting to be the common revelation of the world, that 
 a man's money cannot be good unless he is. If in getting 
 his money a man has let it separate him from his own 
 soul, the money merely goes on after him, wild and 
 blind and cruel, separating every other man from 
 his soul, that it touches. 
 
 What could be more pathetic, for instance, than Mr 
 
 as an educator a man who is educating-and- 
 
 mowing-down two hundred thousand men a day, ten 
 hours a day, for forty years of their lives ; that is, 
 who is separating the souls of his employees from their 
 work, bullying them into being linked with a work 
 and a method they despise, and who is trying to atone 
 for it all this vast terrible schooling, ten hours a day, 
 forty years, two hundred thousand men's lives by
 
 200 INSPIRED MILLIONAIRES 
 
 piecing together professors and dollars, putting up a 
 little playhouse of learning, before the world, to give a 
 few fresh young boys and girls four years with paper 
 books ? a man the very thought of whom has ruined 
 more men and devastated more faiths and created 
 more cowards and brutes and fools in all walks of life 
 than any other influence in the nineteenth century, 
 and who is trying to eke out at last a spoonful of 
 atonement for it all all this vast baptism of the 
 business world in despair and force and cursing and 
 
 pessimism, by perching up before it University, 
 
 like a dovecot on a volcano. 
 
 It may blur people's eyes for a minute, but everyone 
 really knows in his heart every man in the world 
 
 that the only real education Mr has established 
 
 in America, or ever can establish, is the way he has made 
 his money. Everyone knows also that the only possible, 
 
 the only real education Mr can give to a man would 
 
 have to be through the daily thing he gives the man to 
 do, ten hours a day, through the way he lets him do it, 
 through the spirit and expression he allows him to put 
 
 into it ten hours a day. Mr 's real school, the one 
 
 with two hundred thousand men in it, and eighty 
 million helpless spectators in the galleries, is a school 
 which is working out a daily, bitter, lying curse 
 upon the rich, and a bitter, lying curse upon the poor,
 
 HOW PEOPLE SHOW THROUGH 201 
 
 which it is going to take the world generations to 
 redeem. 
 
 I cannot but believe that when the millionaire begins 
 to see capital as it really is, the first moment he looks 
 upon his own money clearly, sees how exposed he is 
 in it, the whole curious world Out There looking right 
 down through it, into the bottom of his soul, it will 
 make a difference. Slowly he will be filled with terror if 
 his money is not becoming to him, and shame will be 
 heaped upon him. If his money is in the act of being dull 
 and brutal in the world, if it is daily being used in 
 bribing men, in driving them to put their souls in one 
 place and their work in another, it will begin to tell upon 
 him. He will feel himself being startled into a vision, 
 into making his money say pleasant things about him- 
 self. 
 
 He will begin with pleasant nothings at first, perhaps. 
 He will make his money say the same things about him 
 that it has said about everyone. Gradually he will grow 
 weary of this, and will begin to suspect, besides, that 
 the things that almost anybody would say with money 
 cannot be the most necessary things. The mere building 
 of slum settlements, colleges, museums, and parks, 
 and the tossing out of other knicknacks (like libraries) 
 at this great appalling modern public of ours and 
 all the other immemorial conventionalities and court-
 
 202 INSPIRED MILLIONAIRES 
 
 plasters of wealth with which it tries to mitigate the 
 evil it has produced will not last him long. He will 
 want to be thorough. And he will see how he looks. When 
 a man has spent all his life and all his money in bribing 
 and bullying labour, in heaping up machines on the 
 souls of men, in making a monstrous vacant-minded, 
 hollow-eyed, weary, listless factory-city giving an art 
 gallery to it just before one dies seems a small affair. 
 He will begin to see (though it may be too late) that it 
 is only at its earning end that a man's money really 
 counts, and the man that goes with it. If money is not 
 superficial it must be spent in the market-place, in 
 redeeming labour, in putting the soul on a business 
 basis, in some one great industry of the world. The 
 beautiful must not be placed around the labouring 
 man. It must be placed in his heart and made free 
 there, and allowed to work out in his hands.
 
 IX 
 
 THE STILL REVOLUTION 
 
 THE pivot of a man is his faculty for ideals. 
 If you want to turn a world, the place to get 
 hold to turn it, is its soul. Its soul is what it 
 worships. 
 
 There is no reason to think that the faculty of worship 
 is lost to-day or that it ever is, or ever will be. Every 
 man demands something to worship, and what we 
 are worshipping in this present mood of the world is 
 success. If we worshipped failure and martyrdom, which 
 was what was worshipped in the early era of Christianity, 
 I believe that martyrs would be as common and cheap 
 in modern life as millionaires. If we worshipped military 
 glory, as in the days of the Crusades, men would crowd 
 into wars and throw their fortunes into the glow of 
 death or victory. All that has happened is that the world 
 has another ideal and that the other ideal is concrete 
 and scattered about amongst us. If we had one more 
 great preacher as things are going, in the pulpit to-day, 
 one that would be half-worshipful, great preachers 
 would be seen starting up in every quarter of the land, 
 103
 
 204 INSPIRED MILLIONAIRES 
 
 just as a little while ago we were starting everywhere 
 with young mobs of Mark Hannas in America, and of 
 
 in England. It is through the faiths, the great 
 
 humanised embodied ideals the things that take 
 hold of the imaginations of men that the great re- 
 volution in industry is going to be wrought. The vision 
 of Mayfair or of Fifth Avenue, like a great artery of 
 ideals, is seen coursing like fire to-day through the 
 people. Any other ideal, if a man happened to see it 
 the great procession of it all embodied and stretching 
 and glittering out before him, making a kind of per- 
 spective for his life, would do as well. 
 
 Success of any kind at any price is what we really 
 worship, and as we are convinced just now that money, 
 instead of being a possible accompaniment or accident 
 of success, is the way to get it, we are worshipping 
 money. We are all idealists. The appeal to a world's 
 faith or worship is the only appeal that will really work. 
 The one practical way to bring things to pass in this 
 world is to touch it with its heroes, to lay across it its 
 vision. It does not follow because the idea that is put 
 forward in these pages is beautiful because it makes 
 one want to worship a little that it is not practical. 
 The quality in an idea of drawing people i.e. of being 
 beautiful, is the one peremptory thing in it, the one 
 thing in it that proves that nothing can stop it, or can
 
 THE STILL REVOLUTION 205 
 
 keep it from coming to pass. The one energy worth 
 reckoning with the one ineffable, unconquerable 
 energy that rules the world is what it worships. To 
 gather up the vision, to flash it across a page, and then 
 fling that page once, just once, upon one millionaire's 
 life, to touch his dreams to the quick there are days 
 when I have been writing these pages when I have felt 
 that this was the one supremely practical thing just 
 now that any man could do. I have looked across the 
 world upon the young new millionaires and I have seen 
 that first real artist who shall appear among them, who 
 shall say what I have tried to say, will create a new 
 heaven and a new earth. 
 
 Sometimes I have felt, as I have looked up and as I 
 have seen the young millionaires of this modern world 
 and the young artists in it standing together, out there 
 across the future, that the inspired millionaire would 
 come first. He will be his own artist. He will make his 
 money express great desires, and great discoveries, 
 and noble experiments, sublime wagers, and will 
 touch all the young manhood of the world. A whole 
 generation of men shall be changed with a look.
 
 MR CARNEGIE AS AN EXPERIMENT STATION FOR 
 MILLIONAIRES 
 
 THE first and most important thing one can do 
 with an ideal for money is to see that it is 
 properly worked through and defined. This 
 is already being done by a world-movement, or slow 
 process of specimen rich men, by what might be called 
 a sliding-scale of millionaires. We see slowly most of us 
 and when we think we have a truth we seem to need 
 to have men for it men to try it on. No one ever 
 thinks of Mr Carnegie as merely Mr Carnegie. The 
 world has seized him, has cornered him in a huge 
 fortune and is now engaged in carving out on him its 
 ideal or vision for money. All of Mr Carnegie counts, 
 mistakes and inspirations alike, so many people's 
 minds are trooping through him. What he does and 
 does not do, and what we think he might do, make 
 practice for all of us. I have not forgotten some prac- 
 tising I did with my own mind, several years ago. 
 I particularly remember writing a sentence (which 
 I am afraid I rather admired at the time) about the 
 
 206
 
 MR CARNEGIE AS AN EXPERIMENT 207 
 
 callow youth of wealth. It was something like 
 this : 
 
 "Our millionaires -in -the -rough, mere Carnegies 
 floundering hi money, stumbling thoughtlessly along, 
 dropping rows of libraries and colleges like kernels of 
 corn in a lot, seem to be getting a rather easy, clumsy 
 immortality out of the mere scale in which they spend 
 their money in not thinking of anything." 
 
 But one cannot keep one's mind made up very long 
 about Mr Carnegie. One cannot be at all sure that Mr 
 Carnegie is not making his money think things out, and, 
 though thinking in such large figures is necessarily 
 a somewhat unwieldy and cumbersome way of thinking, 
 it has to be admitted that by sheer prominence and 
 sheer representativeness, no possible device the modern 
 world could have, for thinking out money, could excel 
 Carnegie. All the world is thinking it out with him and 
 for him. It is as if Mr Carnegie were doing his thinking 
 out loud doing it in cities and nations. It rather 
 encourages one when one thinks of Mr Carnegie in this 
 way as a whole population working at things, thinking 
 and butting away at truth. He may be disappointing 
 sometimes as Mr Carnegie. But as a World Process he 
 does very well. 
 
 The same is true of many of our other millionaires, 
 who, looked at by and for themselves, fall so terribly
 
 208 INSPIRED MILLIONAIRES 
 
 short of ideals. I find myself more and more taking our 
 millionaires as a kind of vast informal conversation of a 
 world. Mr Carnegie is the biographical reasoning out 
 and thinking through of a whole planet as to what on 
 the whole, when it really comes to the point, it will do 
 with wealth ; as to the place and rights and duties of 
 matter, in the making of men and of cities, of crowds 
 and heroes, on the earth. 
 
 In this connection it is impossible not to be grateful 
 to Mr Carnegie among our millionaires. He is at least 
 interesting. And he is doing more (either in black or 
 white) to define the ideal than most of the others. One 
 is inclined to think, too, that the heroic endeavour 
 he is making not to die disgraced, or not to be dis- 
 graced any longer than he can help, has something 
 original and sterling and characteristic about it. 
 Of course, some of us cannot help feeling that while 
 Mr Carnegie's determination to get out of his difficulty 
 is original, it is original a little late. It would have been 
 more original if he had never got into it, or had thought 
 of it in time and had been a self-controlled millionaire. 
 
 It takes a little of the glory out of being an original 
 millionaire and not dying disgraced, when one stops 
 to think that not dying disgraced was after all, for 
 Mr Carnegie, a kind of last resort of originality and 
 was merely the best he could do now, or under the
 
 MR CARNEGIE AS AN EXPERIMENT 209 
 
 circumstances. One remembers that the greater honour 
 of money is at its earning end and there are many 
 things in the relation of business to politics, that it 
 looked right to do forty years ago, that the world 
 has painfully worked through to seeing would not be 
 right now. But it is hardly fair to judge what Andrew 
 Carnegie did forty years ago by what he would do now. 
 It does not follow because a man is a millionaire that 
 he should not be allowed to see some things afterwards, 
 like the rest of us. 
 
 In a great crisis of the world we all need to be a little 
 more generous, perhaps, than is strictly accurate, toward 
 the men who on the whole have been trying hard, and 
 when I take Mr Carnegie as a sort of experiment station 
 for millionaires, when I go over the list of most of the 
 other millionaires who are in the public eye, there come 
 moments flitting moments at least when Mr Carne- 
 gie looks like an archangel a little dingy, of course 
 (there is still the same Pittsburg look), but the Scotch 
 shines through. And even when one thinks that a man's 
 money must not merely go into his ideals but must 
 come out of them, one cannot help feeling that much of 
 Mr Carnegie's did. It was inevitable that, coming up in 
 the industrial system in which life found him, he could 
 not but have a wrong ideal or ground-plan for a mil- 
 lionaire, but it could not have been all wrong. There is 
 o
 
 210 INSPIRED MILLIONAIRES 
 
 too much Carnegie left. There is no one who does 
 not feel a certain personal, eloquent quality in Mr 
 Carnegie both in the making and the spending of his 
 money in distinction from Mr Rockefeller, for instance. 
 There is more ring, more workmanship to the dollar, 
 or love of the thing itself, less politics, or manipulation. 
 His money looks more alive all through, more based 
 on the discovery and exploiting of human beings, and 
 upon insight into their virtues not all kinds of virtues, 
 perhaps, but the kind that go with iron and that come 
 from Scotland, the land of stern glad mothers and of 
 strong men. 
 
 At all events in these present groping days, when 
 most of us have all we can do to steer our ideals, to get 
 even the right aim for money, we may all be grateful 
 to Andrew Carnegie. He is not all that we want him to 
 be, nor all he wanted to be himself, but he does to 
 sight by.
 
 XI 
 
 ON BEING^TOO BIG TO DO WRONG 
 
 ONE of the greatest difficulties with which our 
 millionaires who would like to be inspired 
 have to contend, is that they have to conduct 
 business with millionaires who do not seem to care 
 about it. If the modern business world could be so 
 arranged that a millionaire, if he wanted to, could go 
 off and be inspired alone there are not a few who would 
 do it. But modern business is done largely with trusts, 
 it is objected, with millionaires in the bulk, great, 
 solid, meaningless masses of men who want to be good 
 and will not let each other. 
 
 It might seem for the moment almost as if there 
 were something a little simple-minded and countrified 
 about asking our millionaires, one by one, to be inspired. 
 It is not an old-fashioned, personal business world 
 any longer, people tell us, in which one can go up to a 
 man, a single, responsible man, buttonhole him with 
 one's idea of what is right and expect him to step 
 off promptly and do it. Our millionaires are not free. 
 They are all tangled in with the system and with one 
 
 211
 
 212 INSPIRED MILLIONAIRES 
 
 another and with unscrupulous competitors, and cannot 
 do as they like. 
 
 There are two replies to this position. In the first 
 place, the millionaire who invents something that all 
 the world wants, who saves all the men on the planet 
 several dollars a year and who takes it for granted 
 the men are willing to go halves with him and who, 
 therefore, keeps the monopoly of his invention, can 
 run his factory or chain of factories as he thinks best, 
 and can be as free as anybody, almost as free as a poor 
 man or a man who is not in business at all, if he likes. 
 This kind of millionaire, who gains his freedom and the 
 freedom of others by invention or by a world-service 
 is, of course, the most natural way out for a world that 
 is trying to be hopeful about wealth. He is the man 
 this book is about, and that we must look to first for 
 the genuine and fair sample of the inspired millionaire. 
 
 But in the second place, we are not limited to free 
 millionaires. While it is true that all the myriads of 
 millionaires who are helplessly tangled up in one another 
 in one vast ganglion of money ruling the world, cannot 
 be expected to be as inspired as the free millionaire, and 
 while it is true that most of our millionaires cannot 
 select the men they will be with, and cannot say whom 
 they shall employ or who shall employ them, and 
 cannot say what they shall do, or even what their
 
 TOO BIG TO DO WRONG 213 
 
 money shall do, and therefore cannot be held respon- 
 sible, one by one, like free millionaires or like poor 
 people, they are going to be held responsible all to- 
 gether by the world around them, and they are going to 
 be inspired all together in a slow and embarrassed 
 way as fast as they find it pays. It is merely a matter 
 of time finding it pays. Trusts have only just been 
 thought of, and not unnaturally, for the first few years 
 being enormous and anonymous and unformed, they 
 have had an idea that they are too big to do right. 
 The next idea they are going to have is that they are too 
 big to do wrong. They will try to do wrong, but they 
 will want to make money great, innocent, vague, 
 pulpy things and they will find that they cannot do it 
 more than a few years, without spinal columns and 
 without morals and without seeing and feeling a world. 
 In the long run, the very bigness of the trusts instead of 
 keeping them from being inspired is the one thing of all 
 others that is going to hand them over helplessly 
 into the hands of inspired men. There are not going to 
 be very many more trusts that will be as stupid and as 
 unsuccessful and short-lived as the Standard Oil 
 Company, an institution founded upon a great natural 
 resource, and which instead of being a failure and 
 running its course in a single generation should have 
 been the establishing of a business house that should
 
 214 INSPIRED MILLIONAIRES 
 
 have lasted for hundreds of years and should have been 
 one of the great dignities, one of the monuments of 
 America in the eyes of the world. If it had had inspired 
 men, men who saw a whole world, men who saw the 
 times and the nations and the newspapers and the 
 governments and the peoples, it would not have been 
 so inefficient as an organisation, so incapable as a mere 
 machine, as in a comparatively few years to get into a 
 head-on collision with a nation, put itself where it has 
 no standing or credit or liberty, and is not allowed to 
 conduct its own business in its own way. 
 
 The real reason the managers of the Standard Oil 
 Company have been attacked by the people is not 
 that they have been wicked, but that they have been 
 incompetent and have not been big enough to conduct 
 their business. The modern business world is getting too 
 big for small men with small morals to see through it or 
 to see around it or to do permanent things in it. Nearly 
 all of the trusts are learning that they are up against 
 the whole world in business and that they will have to get 
 great men, men who know a whole world and who see it 
 and live in it to conduct their business. The things 
 the modern men are trying to do are too big and too 
 permanent not to be moral. It is merely a matter of a 
 few more experiments and everybody will believe it. 
 A big house has to be permanent, and if it is to be
 
 TOO BIG TO DO WRONG 215 
 
 permanent it must have a great deal of capital, and if it 
 is to have a great deal of capital it must make people 
 believe in it and believe in it a hundred years ahead, 
 and it is not practical for such a business house not 
 to be good. The more successful and prominent business 
 men propose to be, the more they are driven into doing 
 right. If they are big enough men to make their business 
 everybody's business, everybody is going to watch it. 
 Instead of having firms, as we have for some time, that 
 are too big to have to do right, we are going to have 
 firms very soon that will be so big that the right will 
 be the only practical course left open to them. This is 
 what we are coming to. We are this very day, with 
 our boundless railroads, our mighty canals, and our 
 steamers like great cities swinging across the sea, 
 watching the birth of a new ethics. The whole modern 
 business world with its immense combinations is full 
 of hope. We are all beginning to guess it. The very 
 newspapers are full of it. If you are very big, it is 
 really not quite bright to be wicked. If you are little 
 or short-lived, it might not matter or seem to matter 
 so much that is, less will be done to you. You will 
 not be picked out and punished. We are going to have 
 our big men good first, in the modern business world, 
 and those who would like to be big. Then after that, 
 when the big men have been made good been fairly
 
 216 INSPIRED MILLIONAIRES 
 
 crowded over to it, the little ones will be attended to. 
 This perhaps is the main experience one gets out of 
 taking up a morning paper and reading from day to 
 day the news about the trusts the sense of this sub- 
 lime solar march or force of gravity in morals, swinging 
 us on into righteousness, into a kind of inevitable 
 matter-of-fact hope. Some one will write a book very 
 soon, and he will relate the bare facts, sum up ten 
 years of news-columns, and tell the trusts to be good. 
 And there will not be any cant or religiosity or bene- 
 volence in the book. It will be pure business, business at 
 white heat, or raised to the 'nth power, and all the 
 while it will be such nice worldly reading and make 
 one feel precisely as if one had been at church ! All that 
 there would have to be in such a book would be some 
 real religion underneath and some real facts on top 
 (statistics almost would do it), showing what the moral 
 experiments of the trusts have been and how under- 
 witted it is to take all the money one can get. We have 
 always known that it ought to be underwitted, but we 
 have been wanting to have it proved and built into the 
 world. We could not be optimistic about having a new 
 ethics or what many people seem to think is a new 
 ethics adopted by a whole world, if it were just a 
 little thing of our own, an idea we had worked up by 
 ourselves or that some good, kind gentleman some-
 
 TOO BIG TO DO WRONG 217 
 
 where had just thought of. But it is in the nature and 
 momentum of things. In an age when one can look 
 out, almost any day, and watch people, the more 
 prominent, superior people, being fairly pushed or 
 jostled over into goodness, it does not seem (as it has 
 lately) merely weak-minded and hopeful to be good, 
 or to keep on believing in it. 
 
 There is no denying that if a manufacturer wants to 
 do wrong he can do it in a small way by picking carefully 
 out of a whole world, people he can cheat here and there, 
 but if he wants to do a big business a big characteristic 
 modern business, a business in which he will have to 
 cheat everybody he will sooner or later it is merely 
 a matter of experiment be good and practical. 
 The larger advertisers have already found most of 
 them that the more they advertise the more honest 
 they have to get. It is everybody's affair when one 
 does wrong to a planet. One man or a single newspaper 
 can stop it, or a novelist who spends six weeks in 
 Chicago. One single thorough-minded, honest woman, 
 with a fountain-pen, can touch off the world like a bomb, 
 and bring down the weight of a whole nation upon a man 
 with a can of kerosene in Cleveland. " The way of the 
 transgressor is hard " in a world with the printing- 
 press and with the electric light in it, and Ida Tarbell. 
 " The way of the transgressor is hard," instead of being
 
 218 INSPIRED MILLIONAIRES 
 
 an old, worthy, and rather helpless remark tucked 
 safely away in a Bible, is being writ large across the 
 world. It is seen in shop windows now as well as in 
 Sunday Schools, and is attracting attention. 
 
 It is not strictly true, perhaps, that we are going to 
 have a new ethics to go with the new unity of the world. 
 But it is going to look like a new ethics and seem 
 for a time to many people like an exact contradiction 
 of what we have. When business houses were small and 
 were all filed away into separate nations or pigeon- 
 holes on the planet, many wrong things were practical 
 or at least practical-looking, that are not practical 
 now. Modern thought and modern machinery have torn 
 nearly all of our little pigeon-hole nations down. Every 
 nation is penetrated in business with every other nation. 
 The empires are all being jumbled together into buying 
 their kerosene at the same place. The nations stand and 
 gossip on the corner, and there are no conveniences 
 now for being mean privately. Business houses that 
 are too big to find room on the world to do wrong in, do 
 right. 
 
 This fact of being so crowded that there is no place 
 to hide, is merely of itself bringing to pass what would 
 look like a new ethics. The ordinary old-fashioned 
 business principle of getting all one can, did well 
 enough, perhaps, when applied to a butcher business
 
 TOO BIG TO DO WRONG 219 
 
 in a village. But let the same principle be applied to the 
 feeding of a whole world, to the Armour Packing Co., 
 for instance, and everybody sees that there is something 
 the matter with it. When the Armour Packing Co. 
 remarks to a hungry planet, politely, but firmly, 
 " Business is business " (a thing they have always 
 believed before), nobody believes it. The very govern- 
 ments of the world (the slowest of all) have stopped 
 believing it. It was always a lie even in a small village 
 butcher business, but the lie was on such a small scale 
 that only a few people here and there noticed it. If the 
 great mass of people are to be convinced of a spiritual 
 truth it takes a man like John D. Rockefeller to do it. 
 This is why the situation is so encouraging. Mr Rocke- 
 feller and Mr Armour and Mr Harriman are doing us 
 so much good. Everybody prefers the truth, and it is 
 merely a matter of getting the truth put in enough 
 pounds and enough of their own pounds for people 
 to see it. This seems to be what the trusts are for 
 getting the truth big enough taking just any ordinary 
 truth from out of the New Testament and making it so 
 big almost anybody could see it. One at a time, the 
 trusts are cornering lies. They are putting the devil 
 where he cannot help himself. In religion, of course, 
 and, perhaps, in education and in the arts, there will 
 be some important things left to the devil ; but in
 
 220 INSPIRED MILLIONAIRES 
 
 business, in the grosser forms of business, at least, 
 where people care so much and think so hard and 
 have Mr Rockefeller and President Baer to help, 
 they are going to see through him. He will have to 
 move on.
 
 XII 
 
 THE NEXT CORNER OF THE WORLD 
 
 FIFTEEN years ago one could hardly have 
 found a government in the civilised world, 
 which when it had something to say to another 
 government, did not suppose it would not have to 
 tell the truth very economically. Individual men 
 when they were dealing with one another told the 
 truth, fifteen years ago, but nations were too big. 
 About this time John Hay, a poet and a gentleman 
 from Cleveland, Ohio a sort of spiritual step-son of 
 Abraham Lincoln was made Secretary of State by 
 William McKinley, and it came over Mr Hay, after 
 not very many weeks, that being Secretary of State 
 would be really a much pleasanter position if one did 
 not have to be so economical with the truth in it. It 
 took away the breath of some of the older diplo- 
 matists in Europe almost at first, to have a novice from 
 America, a comparatively new diplomat come tripping 
 into the grave two thousand years of diplomacy, and in 
 that quiet, natural western way begin telling the truth 
 right and left among the great governments of the 
 
 221
 
 222 INSPIRED MILLIONAIRES 
 
 world. But they noticed that Mr Hay did things and 
 they became thoughtful. 
 
 There is a rumour going the rounds now that since 
 John Hay has shown how easy it was to be a Secretary 
 of State and say what one really thought, the whole 
 face of diplomacy the atmosphere of foreign legations 
 the world around has been sensibly changed. Lying, 
 except among the smaller and weaker nations, in dealing 
 with the other smaller and weaker nations is not con- 
 sidered practical nor quite business-like and up-to-date. 
 
 Eight years ago the regular politicians in America 
 rose up en masse almost to a man, and told us that 
 Theodore Roosevelt would never do as the leader of the 
 Republican party, and that he was not practical, 
 that he was too candid and free with people, that he 
 was not politic enough to be a President of the United 
 States. To-day these same men are finding fault with 
 Mr Roosevelt because they were mistaken about him 
 and because, by being open with the people and by not 
 being politic-looking, he can do with the people almost 
 anything he likes, and is the biggest politician of us all. 
 The people seem to have been convinced, even the 
 politicians have been that a President of the United 
 States does not need to be somebody else to succeed, and 
 can quite resemble himself, if he likes. And now that it 
 has been proved, that a public man's being himself in
 
 THE NEXT CORNER OF THE WORLD 223 
 
 America is good politics, thousands of little Roosevelts 
 are springing up all over the country, men who are 
 like Roosevelt and have always had it in them, but had 
 never let anybody know it. The very ward politicians, 
 many of them, are being built to-day on Roosevelt 
 lines. 
 
 Entirely aside from approval or disapproval of 
 his policies no one would probably deny that whether 
 it be for better or worse or richer or poorer, such an 
 arrangement or invention as Theodore Roosevelt as a 
 President of the United States would not have been 
 thought possible ten years ago. 
 
 A few years ago, people were saying of Charles E. 
 Hughes that he never would really do for a governor. 
 He was all very well, but he could not get things done, 
 and he could not dicker with the regular politicians 
 enough to put things through. And it looked as if they 
 were right, and as if the governor were what they 
 supposed at first. For weeks, day after day, in the 
 capitol at Albany the supposed executive was seen 
 sitting in the supposed executive chair (the supposed 
 icicles dripping from it) in a supposed attitude of 
 mixed moral grandeir and helplessness, and gibes and 
 threats were thrown at him by the wily and the worldly 
 legislators returning to their homes. 
 
 And what did the whipped-looking governor, with
 
 224 INSPIRED MILLIONAIRES 
 
 all his threats and dares heaped upon him and upon 
 his icicles, do ? 
 
 He did one of the most memorable and enlightened 
 silences that has ever been done by any man in the 
 United States. And suddenly it was as if in that silence 
 one could hear a whole State being taken up bodily 
 and moved over moved over calmly and quietly by 
 one man simply by that one man's being right. It was 
 one of the biggest, stillest, most unconscious acts of 
 pure energy that America had ever seen. It came like a 
 revelation almost like an apocalypse in our national 
 politics, of how a single and simple natural man merely 
 by being right, and being right in a plain, two-plus- 
 two-equals-four way, could make six million people, 
 a whole stateful of people, all sitting quietly in their 
 homes, step out and do things. The politicians were all 
 kindly but firmly sent back to the Legislature, the 
 humble servants of a governor of the people who 
 without lifting his hand or without saying a word 
 apparently could make politicians do right. It was like 
 one of the great, quiet acts of nature. Who would have 
 thought it would be practical in American politics just 
 to be still and be right ? But now that righteousness 
 and silence judiciously mixed have been tried in a great 
 State like New York, and where everyone could see, the 
 whole face of national politics has changed. People have
 
 THE NEXT CORNER OF THE WORLD 225 
 
 learned that a silence by Charles E. Hughes in this 
 country is so practical that it is going to be hard to 
 keep him many years, from being a President or a 
 Chief Justice of the United States. All that was necessary 
 was to give a sample silence to the country at large 
 and prove that the thing could be done, and now in 
 two or three years thousands of these little Hughes's 
 silences will be seen springing up all over this country, 
 and thousands of the little Hughes's silences and 
 thousands of the little talking Roosevelts will be seen 
 going on side by side from Maine to California. Mr 
 Roosevelt and Mr Hughes, both vital and unlike, have 
 released and set in action all the men who are like them 
 in the United States. The people have always wanted 
 men like these now and then one like Lincoln has 
 broken through in public life, men of courage and 
 individuality, who incorrigibly resemble themselves, but 
 the experiment had not been tried where everybody 
 could see it for some time, and men like these had been 
 keeping out of politics for years. It was supposed if you 
 wanted to make the most of yourself in politics, the 
 people would want you to look as much like somebody 
 else as you could. And now the entire political atmosphere 
 of the country has been cleared and politics is full of zest 
 and ozone again and looks like a place for doing things. 
 The same process of producing new types in politics,
 
 226 INSPIRED MILLIONAIRES 
 
 and putting forward " impossible men " is taking place 
 in England. 
 
 People are right only in a minor sense when they 
 say, as they almost always do, that in this old world 
 we may expect new things now and then, if we must ; 
 but we must not expect new human nature, and that 
 Man only never changes. 
 
 There is not a man on the whole planet, nor has there 
 been one for hundreds of years, who has not been a 
 different man all over in his ideas and personality and 
 in the motives of his life because of Copernicus, or 
 who does not see himself and the little, comical, out-of- 
 the-way planet he is on, in an opposite light. Let men 
 be confronted with one great new fact, some sudden 
 turn of science, some great new corner of the world, 
 like Copernicus, and we can almost stand by and see 
 human nature changing before our eyes. Precisely the 
 same people may suddenly be seen almost any time 
 doing precisely opposite things. They come to the next 
 corner of the world and stand a minute and look. That 
 is all that happens. Probably there is a man this very 
 minute, somewhere in the world (in the tropics), 
 who is thinking that he knows all about water, that 
 water is wet, and that it is warm, and that it flows, and 
 if he were told that all the while, at the very time that 
 he was thinking about it, dried, cold rain in chunks
 
 THE NEXT CORNER OF THE WORLD 227 
 
 was being carried from house to house and peddled 
 about in waggons, he would not believe it. And yet it is 
 all done easily enough. Precisely opposite things are true 
 in the same half-inch on a thermometer. What people 
 will do at one temperature of public opinion does not 
 show what they will do at another. Over and over 
 again in history something will seem almost im- 
 possible or like a revolution in morals and there 
 will come a rise of temperature in public opinion, and 
 all is changed with a look. Our very air-castles turn 
 suddenly solid and things in the sky men have looked 
 on for years, they walk up and down on calmly. They 
 go about cutting water with axes or running railroad 
 trains with a shut-up cloud as if nothing had happened. 
 These things are nothing to us and human nature 
 boils, freezes, and evaporates with new facts and the 
 moral nature of man is a live thing and it becomes 
 solid, liquid, or iron, or like water or cloud, according to 
 what we saw when we turned the last corner of the 
 world. 
 
 This is the way evolution affected us, many of us, 
 within our memories. It turned our whole world over in a 
 minute. Some of us who had been wondering about the 
 world, and wondering vaguely and unconsciously 
 all the time why it had not been turned over before, 
 were glad, and those who were not good evolution-
 
 228 INSPIRED MILLIONAIRES 
 
 swimmers, were sorry, but the fact remains, whether 
 people liked it or not, that the world had been turned 
 over by Darwin and an earth-worm and was warming 
 a whole new side of itself, and that nothing in a man's 
 brain will ever be done, or ever be thought, since evolu- 
 tion has been discovered, in quite the same way. 
 New styles and new geologies are sweeping past his 
 consciousness past all his little, old, funny, pompous, 
 hemmed-in thoughts, and the very structure of his 
 brain is changed. Infinity flowing out of the infinite 
 and on to the infinite across the little cells in his skull 
 is making him a new creature. Evolution, which is the 
 last great corner of the world, has created in most of us 
 whole sets of motives and emotions and has cut away 
 our old ones. It has brought us face to face suddenly 
 with a great new stretch of the souls of men. 
 
 " Then felt I like some watcher of the skies 
 When a new planet swims into his ken ; 
 
 Or like stout Cortez, when with eagle eyes 
 He stared at the Pacific and all his men 
 
 Looked at each other with a wild surmise 
 Silent, upon a peak in Darien." 
 
 In the same way a new ethics in business, or what 
 will look like it, is being brought to pass by the changes 
 in our physical ideas of the earth and of the furnishings 
 and conveniences of the little strip of atmosphere
 
 THE NEXT CORNER OF THE WORLD 229 
 
 around it. The modern ideas about dust and germs 
 are revolutionising men's conduct toward one another. 
 The germs are at work day and night, millions of them 
 to a cubic inch, socialising us. They are making men 
 respect each other and notice each other. They are 
 making men care about one another's very breathing in 
 the streets. Who would have thought fifteen years ago 
 that one would come on a sign like this in a car in 
 New York ? 
 
 SPITTING ON THE FLOOR OF THIS CAR IS A MISDEMEANOR 
 
 FIVE HUNDRED DOLLARS FINE OR IMPRISON- 
 MENT FOR ONE YEAR OR BOTH 
 MAY BE THE PUNISHMENT THEREFOR 
 
 No one would have been believed, who had declared 
 when Dickens was in America in '42, that the time 
 would come in this country before many years, when a 
 man could be charged, or informed seriously that he 
 might be charged, five hundred dollars for spitting in 
 the streets. And yet this is merely one instance of the 
 way that all scientific discoveries to-day are bringing 
 men closer together and putting their conduct on a 
 closer and more mutual and ethical basis. In a world 
 where science has made even another man's breathing 
 a personal matter, the way another man does his 
 business becomes a personal matter. Religion and
 
 230 INSPIRED MILLIONAIRES 
 
 poetry for thousands of years have tried to make men 
 intimate enough to understand, and now science is 
 making men intimate enough to be good. A telephone 
 on a man's desk puts a whole continent in the next 
 room, and he begins to act as if it were there. The 
 very structure of his brain is changed by it. His sins and 
 his virtues come back in a minute and in whatever he 
 does, he is immeasurably aware of others. Railroads, 
 telephones, wireless telegraphs, and great cities are 
 making new human beings, and new incredibly social- 
 ised men out of all of us, and the lonely each-on-your- 
 own-hill morals of the Old Testament, when we have 
 had a hundred years of telephones, will look paleozoic. 
 Christ and St Paul converted a few thousand individuals 
 in each generation out of millions of so-called Christians. 
 Railroads, gas-bills, and coal trusts, and telephones 
 are going to convert us all. 
 
 No one would have imagined sixty years ago, when 
 people were giving up stage-coaches for railroads, 
 how religious railroads were. People are being crowded 
 in such close quarters that they have to be converted 
 to stand it. The rich and the poor, and the good and 
 the bad, and the weak and the strong, can no longer 
 be kept carefully sorted out by themselves, and when 
 men do right or wrong to-day it is no longer their own 
 affair. The germ theory or policy has precipitated upon
 
 THE NEXT CORNER OF THE WORLD 231 
 
 men an entirely new conduct of human affairs. Kodaks, 
 moving pictures, Public Utilities Commissions follow 
 our leaders about and shut them off from having 
 separate interests. Mosquitoes and reporters vie with 
 each other in inoculating everybody with everybody 
 else. Every man's business is every other man's busi- 
 ness. Germs, tuberculosis, the gipsy moth, canned 
 meats, railroads and telephones and all the other 
 terrifically intimate things work day and night jostling 
 the world together to be good. There is no known way 
 in the modern world for men to be strictly selfish or 
 strictly in a class by themselves. A sick rat in San 
 Francisco startles the whole United States and New 
 York builds the sewers of Havana. We care if they 
 have bubonic plague in India and if they adulterate 
 drugs in China, and when the Pennsylvania Railroad 
 wants to reduce the wages of its employees it begins by 
 cutting the salaries of the president and the directors 
 and of the men at the top. The old, neat, safe, pleasant, 
 and comfortable moral compartments the world was 
 divided into, twenty years ago, have been broken 
 down. Bacteria, influenza, mail-orders, country trolleys, 
 and rural deliveries, and newspapers, and socialist- 
 millionaires championing the cause of the poor, street 
 railway magnates, John Burns's and Tom L. Johnsons' 
 fighting for the rights of the people, have jumbled the
 
 232 INSPIRED MILLIONAIRES 
 
 world together and Westminster and Whitechapel, 
 Fifth Avenue and the Bowery may be seen at last 
 trooping daily through each other, and the railway 
 presidents and brakemen are arm in arm. The old 
 conventional business ethics of getting all that one 
 can out of everybody looks old-fashioned in a minute, 
 in a world like this, a world so terribly and closely 
 arranged, where the chickens come home to roost, where 
 germs and rebates and tuberculosis and life insurance 
 and even the very railroads come home to roost. The 
 new business ethics of not getting all that one can, 
 whether or no, and of conducting a bargain so that 
 all concerned will be glad and will want to come back, 
 becomes inevitable. A world where, if one wants to get 
 rich, one must do it by dealing with the same people 
 over and over again, invents a new business man. 
 The new business man sees that in the twentieth 
 century jumping on another man's toe in business, is 
 merely a more round-about way of jumping on one's 
 own. The best millionaire has already reckoned with 
 this. He does not like to have to stand by and see a 
 fellow-millionaire getting rich by ruining the business 
 in which they are both engaged. There were hundreds of 
 millionaires a few years ago during the great coal 
 strike in America who saw how President Baer of the 
 Reading Company looked, and who wished they could
 
 THE NEXT CORNER OF THE WORLD 233 
 
 control him a little, and could make him look more 
 intelligent, and more aware of things. They could not 
 quite bear to see him all that long winter, morning after 
 morning as the papers appeared, going out calmly 
 day after day in the sight of all of us dumping his 
 garbage into his own spring. Rebates and suppressed 
 inventions, hold-up trusts, monopolies based on posi- 
 tion rather than invention, or upon number rather 
 than merit and service, fail to work in a world as inti- 
 mate and as highly organised as this and as nervously 
 endowed with telegraph all through, where everything 
 that happens to one part of the body of society is flashed 
 through to the other parts, and where a rich man's 
 panic or a mere poor man's hardship is an impossibility. 
 The most complete and almost universal education 
 in this truth that we have ever had in America came 
 to us a few winters ago, at the time of the great public 
 hold-up in coal, when the whole United States almost 
 had to go to bed to keep warm, and was lying there 
 wondering what kind of a man President Baer was, and 
 what he could be thinking of or had been thinking of all 
 these years it was then that the United States thought 
 the whole matter out and invented its first rough 
 sketch or outline of the new millionaire. Scores of 
 semi -inspired millionaires were begun that winter 
 and one or two, it has always seemed to me, young,
 
 234 INSPIRED MILLIONAIRES 
 
 anonymous, fully inspired millionaires must have been 
 begun, too. 
 
 And yet President Baer had been doing nothing 
 new that winter. He had been merely proceeding upon 
 the old common business ethics of always getting all 
 one can. It was not that he was merely different from 
 what he ought to be, but that he brought the difference 
 out for us when we were chilled-through and thoughtful. 
 He was merely another corner of the world and when the 
 world got to him it was not pleased with the way he 
 made human nature in business look. It was not merely 
 that President Baer was hard and blind as he stood 
 there all that winter and seemed to us, as a typical 
 business man, a little underwitted. He made us begin 
 to suspect our whole business ethics. Perhaps he had 
 not been after all more underwitted in proportion than 
 the rest of us. He had merely put more capital into it. 
 We began quite generally to conceive slowly, as we 
 thought about these things out in the cold, a new and 
 different type of business man that would not have to be 
 apologised for by always saying what a fine personality 
 he was in private life. The coal strike caught us hoping 
 and wondering, and making up our minds about business. 
 We made up our minds that business should not be 
 any longer a specially marked-off barbarian country, a 
 fighting-place or cock-pit where a man can go out and
 
 THE NEXT CORNER OF THE WORLD 235 
 
 crowd and bully and strike below the belt and steal 
 for his family, and then come back into the house 
 and put on his coat and coo to the baby and be a 
 beautiful character until ten the next morning. 
 
 Since the coal strike we have been confronted with new 
 facts. We have turned the next corner of the world. 
 
 Nothing is more wildly romantic or sentimental than 
 despair or than being discouraged about the world and 
 judging what is going to be merely by what is. In a 
 world where new inventions are giving new powers, 
 new areas of insight and fields of action at every turn, 
 it is not practical not to calculate on new and opposite 
 things in men, and it is not hard-headed not to have 
 visions of what men will be like. We are already 
 beginning to see that there are going to be such things 
 as sky-scraper rights to consider soon and automobile 
 laws of the road, that there is going to be such a thing as 
 balloon territory, with ethical, legal problems. How 
 many miles high can a man own air above his own real 
 estate ? All the new inventions are introducing about 
 us new ethical considerations and all the new scientific 
 relations of the world are being followed by new moral 
 relations. The impossibilities become the platitudes 
 when men have turned another corner of the world. 
 People would have said once that bicycles were im-
 
 236 INSPIRED MILLIONAIRES 
 
 possible. People would have said two years ago that 
 a railway train balanced high up on a single rail and 
 running like a bicycle on a tight-rope, at no one knows 
 how many miles an hour, would be absurd, and the 
 same people are saying that an inspired millionaire, 
 a millionaire who happened to enjoy making and spend- 
 ing his money in a little more mutual, permanent way 
 than others would be out of the question. 
 
 And yet when the idea of an inspired millionaire has 
 been invented and perfected and one has been finished 
 off or one or two they will be introduced and installed 
 like electric lights, telephones, and trolleys and central 
 power-houses in every city in the United States. 
 The fact seems to be coming out all about us that the 
 world is not inventing merely new kinds of machines, 
 but, with Copernicus, Jesus, Darwin, Bell, Lord Kelvin, 
 Rousseau, Columbus, Wordsworth, Lincoln, Whitman, 
 Emerson, Edison, and Marconi, it is slowly inventing 
 new kinds and new sizes of men. Out of all these kinds 
 and sizes of men there will be one inspired millionaire. 
 
 I was talking on this general subject with Brim the 
 other day and he remarked that I must try not to be 
 too hopeful. Brim is wise in the wisdom of this world. 
 
 " Why ? " I said. 
 
 I then gathered from the general tenor of Brim's
 
 THE NEXT CORNER OF THE WORLD 237 
 
 remarks that in his opinion when a man sees poetry 
 in machinery and wants other people to, he ought to 
 hold in a little and not be too hopeful about it. He inti- 
 mated that it would not do, while people were going by, 
 to stand mooning around a factory looking up at it as if 
 it were a sunset or an aurora borealis. It did not do 
 any good, he intimated ; and in the same way, when a 
 man sees poetry in business or almost a new religion in 
 being rich, it would be much better to feel one's way 
 on it carefully and not expect people to hope much. 
 
 I could see that Brim was veering slowly around to 
 what I had just been telling him was in this book, and he 
 admitted, finally, that for all practical purposes 
 at least according to my own account of it I had 
 written a very discouraging book. It would not do, 
 he said. It antagonised people to have anyone expect 
 so much. The very title I had taken, he thought, 
 would drive people away. I confess that he made me 
 feel lonely and morbid for a little, while he went 
 on. There was no getting at me after all, apparently, 
 I thought, I was in a bottomless pit of hope. 
 
 I asked him how much he thought it would do to hope 
 just as much, but, perhaps put the hope off for two or 
 three hundred years. 
 
 He thought it would help. 
 
 I asked him how it would strike him if I took the
 
 288 INSPIRED MILLIONAIRES 
 
 hope, the same hope that is in the book, not changing it 
 in the least, and keeping all its elements in it, and 
 narrowed it down to one millionaire. 
 
 He thought it would help, and that a book with but 
 one inspired millionaire in it might do, perhaps. 
 
 A little memory of this conversation (I felt during it a 
 little the way Abraham did, probably, when he was try- 
 ing to narrow down God as to how few people he would 
 save Sodom for) has just come over me while I am in 
 this last chapter and am taking my last chance at the 
 reader, and perhaps it can do no harm, in bringing to a 
 close what I have had to say about inspired millionaires, 
 to call attention to the fact that I have not given dates 
 in this book or lists of names. One inspired millionaire 
 is all that this book is about my responsibility stops 
 with him. I have not found it hard to confine myself to 
 believing in one inspired millionaire, because it has seemed 
 to me that one inspired millionaire would be enough. 
 
 One telephone was enough.
 
 EPILOGUE 
 
 WE have come to the parting of the ways 
 We are about to choose between the 
 socialised millionaire and socialism. 
 We must either believe that human nature is a success 
 or is yet a possible success, that it is possible to evolve 
 out of what we have a man who is great enough to be 
 rich a socialised millionaire or we must believe that 
 human nature is a failure and that it is going to be, 
 and that the best that can be done with it now, is to 
 fall back on socialism. 
 
 The human race is gathering itself together for a last 
 great struggle around the world, to respect itself. 
 
 The better and more obvious aims and criticisms of 
 the socialists belong to all of us, and our quarrel with 
 socialism is with socialism as a means. We do not 
 believe in curing the evils of society by emasculation. 
 It has seemed to us that socialism is born of despair 
 and infidelity, and of the mere natural first failures 
 of human nature in dealing with the great new experi- 
 ments like trusts and railroads and with the new sudden 
 unity of the world. It has seemed to us that socialism 
 239
 
 240 INSPIRED MILLIONAIRES 
 
 has been based upon an ignoble and temporary and 
 one-sided interpretation of human nature, and that in 
 England and America we have come to the point where 
 we must choose which interpretation we shall now be- 
 lieve. Shall we believe in natural selection, in freedom, 
 and manhood, in the voluntary service, and the nobility 
 of men ; or shall we believe that men have failed, that 
 it must be accepted as a truth that men are vulgar and 
 mean in their motives, and that their righteousness 
 must be the righteousness of slaves, that they must be 
 emasculated, their power to do wrong taken away from 
 them, and must be managed like automatons by 
 society or by a machine from the outside ? 
 
 It has seemed to us that what our Anglo-Saxon 
 civilisation and temperament is really believing to-day 
 is not socialism, a last resort, a tired, discouraged 
 importation from less democratic nations, but that it is 
 ready to believe that men may be deliberately true and 
 enviable and generous, and that society may be based 
 from the bottom to the top on the capability of men 
 for noble, voluntary, individual social development. 
 We have believed in America and England that a 
 noble individualism can produce a noble society. This 
 is our special vision and genius among the nations. And 
 in spite of all the noble-hearted men among the ranks 
 of the socialists it has seemed to us that socialism is a
 
 EPILOGUE 241 
 
 momentary failure of the modern imagination, the 
 imagination to see the real facts about us as they are, 
 and in their larger and more noble and permanent 
 relations. This supreme act of imagination upon our 
 modern world is what America and England are for. 
 
 What has made America seem small, and, for so 
 great a country, a little mean and common in spirit at 
 times, has been its occasional seizure with a lack of 
 imagination. Where there is no vision the people perish. 
 
 There are men in America and I dare say in England 
 too, who seem to think that this supreme act of the 
 imagination upon the modern world is for America 
 alone. But I have come to believe, more especially 
 since spending the last six months in England, that 
 neither nation could make individualism noble alone, 
 or that if they could, they could not really do it well, 
 without watching and borrowing, and without adapting 
 principles, experiments and inspirations that have 
 been worked out better by the other. It is going to be, 
 I believe, our great coming brotherhood, a kind of 
 sacrament between the two nations, this struggle to 
 make the individualism that we love and which above all 
 races and nations we have temperamentally had to have, 
 and have made our own, a noble and beautiful thing. 
 
 Frenchmen naturally think in cities and have a com- 
 fortable love of conventions and of academies and of 
 Q
 
 242 INSPIRED MILLIONAIRES 
 
 being governed in life and art by society. Unlike Eng- 
 lishmen and Americans they almost take for granted 
 a large degree of having their lives controlled from the 
 outside ; and socialism or semi-socialism, if it comes, 
 would not so much violate the national temperament 
 in France as it would in England or America, nor would 
 it do violence to the German who does not mind being 
 told to stop playing a piano in his own house at ten 
 o'clock, and who approves placidly of being disap- 
 proved of from above, and of being told by the Empire 
 a hundred times a day not to do things. The German 
 sails naturally and almost boldly on rules and on 
 restrictions as if they were the high seas of thought 
 and it would not be at all out of key with the German 
 genius in our modern industrial situation to evolve 
 some sort of semi-machine solution, which with the 
 German love of systems, of willing subjugation to 
 specialisation and devotion to detail would work out 
 very well for the German character, but which would 
 never do at all for the dignity and isolation of the 
 typical national character of Englishmen or for the 
 swing and play of Americans. Socialism, at least, unless 
 we make a very different and highly individualised 
 kind of our own in England or America, is entirely 
 foreign to our genius. We are at heart lovers of lords 
 and heroes, of aristocrats, and more especially as things
 
 EPILOGUE 243 
 
 are going to-day, of true or spiritual aristocrats 
 the kind of men we would like to be or that we are in a 
 stage of becoming ourselves. This habitual or almost 
 chronic state in an American or an Englishman of 
 becoming like someone we sincerely believe is as yet 
 better than we are, is the energy, the fire and the spirit, 
 the genius in us, the inheritance of our Anglo-Saxon 
 race. And we are going to create our great, our charac- 
 teristic, our consummate society, not by emasculating 
 this instinct and substituting socialism for it, but by 
 using it and socialising it and ennobling it by raising 
 individualism to its 'nth power. I do not believe that 
 anyone who is familiar with the history and the natural 
 development of our English-speaking people would be 
 inclined to deny that in some special sense it is a task 
 that belongs to us to make the individualism which we 
 have invented in the world and which we have brought 
 to its highest development, big and noble enough to 
 match the range and sweep of modern life. The task 
 of making individualism or true democracy noble 
 enough to deserve to lead the world, the task of writing 
 in great letters our belief in men across the earth, our 
 belief that men can be good enough to be rich, that rich 
 men and great men and men of genius can be really 
 great and really serve a great people this task of 
 saving and melting down individualism and welding it
 
 244 INSPIRED MILLIONAIRES 
 
 upon socialism is the supreme task of our Anglo-Saxon 
 civilisation, of our imagination, of our men of genius. 
 It is an act of the higher social imagination, a kind of 
 imagination that only great individuals, great men or 
 leaders have. 
 
 What has made England seem great in the eyes of the 
 world before has always been its imagination, its habit 
 of bold conception, of initiative, its imperial visions of 
 action, and of future Englishmen and of future events. 
 What has made America seem great in the eyes of the 
 world has been its imagination, its visions of action and 
 of future Americans and of future events. 
 
 In the years before the Civil War when we failed 
 or nearly failed, and when the nations of the older 
 world were taunting us, we nearly failed because we 
 broke with our national genius or our imagination, our 
 power of shaping and welding unsettled things and 
 decided like the older peoples, that perhaps, after all, 
 we would better fall back upon settled ones. We failed 
 or nearly failed because we stopped working on the 
 world with our imaginations and abandoned our 
 national instinct, our national temperament, our native 
 air of the possible or of the future, and suddenly, in the 
 sight of all the older peoples of the earth, did not 
 dare to believe more than they could. 
 
 It had been our believing more than they could
 
 EPILOGUE 245 
 
 that had made us what we were. And when both 
 in the North and the South our leading men, both in 
 public and private, stopped believing and tried patching 
 and compromising instead, and when most of us in the 
 North and the South were living our lives and ar- 
 ranging our convictions from hand to mouth as best we 
 could, now up and down and now down and up, from 
 day to day in a kind of see-saw of expediency, we were 
 taunted by half the earth. It was not considered 
 American to be morally diplomatic. We did not know 
 how to do it. They know how to do these things better 
 in Paris, or in Russia, or among the older, more wearily 
 experienced peoples. With their moral old age and moral 
 anodynes they can make at least an elegant, becoming, 
 or almost graceful-looking thing out of half-belief or 
 half-action and compromise. 
 
 But it is never natural to the Anglo-Saxon tempera- 
 ment. Our genius in England and America is a moral 
 genius and our imagination is moral imagination 
 our own integrity of conduct. We are the least effective 
 people on earth unless we think we are doing right. 
 Our strength seems to be a kind of moral child-likeness 
 and simplicity and lies in our seeing the truth and 
 doing it together. It is singularly true of us amongst the 
 nations, " Where there is no vision the people perish." 
 
 I have tried to express in this book what, as it seems
 
 246 INSPIRED MILLIONAIRES 
 
 to me, this vision of human character and of human 
 society is, as it has been conceived in England and 
 America. And it has seemed to me that it really is a 
 vision which we have had in our peculiar English and 
 American institutions, that it is not a mere theory, 
 a map or chart of what men might be, but a vision 
 that two great peoples have wrought out of war 
 and revolutions they have wrought it a vision of free, 
 voluntary men, rich and poor, fulfilling themselves and 
 fulfilling one another together. 
 
 And when we look at it in detail we cannot but see 
 that the real vision or ideal of the typical Englishman 
 or American is the aristocrat or nobleman. We are 
 merely passing through and passing out into a new 
 and larger idea of what an aristocrat is. The aristocrat 
 is coming to be the man, rich or poor, who is capable 
 of more disinterestedness, more social imagination and 
 more democracy than others are, the man who can 
 identify himself with the interests and the points of 
 view of the most kinds of people. 
 
 The man who seems to be the aristocrat who makes 
 good, the man who is the working vision of the people, 
 and who is most regarded in England and America is 
 the man who is most individual and mutual and who 
 stands the most for himself and the most for all the 
 people.
 
 EPILOGUE 247 
 
 I would not seem to say that this vision of a highly 
 individualised and yet highly socialised society is 
 merely ours. It would be small indeed if it could be 
 merely ours. It has seemed to me that it is international, 
 that it is human, that it is the challenge, the great 
 wager of all men for the character of man and for the 
 reputation of God. Individualism is our special vision 
 only in the sense that we really seem to be, so far, 
 more individual in our life and in our institutions than 
 the other nations, and to like it better and to insist on it 
 more. All that is great in the past and that the past 
 hands on to the future, all the graciousness and beauty, 
 the moral and aesthetic idealism, the cathedrals and 
 mighty men, the heights of character which have been 
 created by individualists are the common heritage of 
 all nations. In saving and in passing on to modern life 
 the fire on the altar of individualism, the masterfulness, 
 the devotion, the spirit of perfection, the glory of 
 attainment and the worship of heroes, and fusing all this 
 with the new oneness and socialness of the world we 
 will not be merely asserting ourselves in England and 
 America, our racial temperament, our national in- 
 dividualities, but we will be carrying forward the inner 
 hope and prayer of the hearts of all true men on the 
 earth. We shall be touched as we strive with a strength 
 that is not our own. The strength of the desires and the
 
 248 INSPIRED MILLIONAIRES 
 
 postponed hopes of the world and of the tired nations 
 shall be upon us. 
 
 If what I have tried to put in this book is a mere 
 theory or map or chart, it will not live and reproduce 
 itself, but if it is a vision, if it is the live actual thing 
 itself merely the more spiritual, more intangible body 
 with which it comes at first, I have seen that it shall live 
 and multiply, that two great peoples shall rise in it and 
 daily dwell in it, that they shall embody it in themselves 
 and imbed it in the world, that they shall materialise 
 it before the eyes of men. Then it shall be seen by all the 
 nations. Then slowly day by day, industry by industry, 
 man by man, nation by nation the cities and the 
 fields and the factories lifting together around the world, 
 it shall come to pass.
 
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 Renee. 
 
 The Upper Hand. 
 The Boys' Book of Airships. 
 The Boys' Book of Railways. 
 The Boys' Book of Steamships. 
 The Boy's Book of Locomotives. 
 The Boys' Book of Warships. 
 The Crimson Conquest. 
 Arsene Lupin versus Holmlock 
 Shears. 
 
 21
 
 Index of Prices 
 
 6s. (conl.) 
 The Grip of Fear. 
 The Limit. 
 
 The Living Strong Box. 
 Multitude and Solitude. 
 Antonio. 
 
 The Last Persecution. 
 The Passer-by. 
 The Bronze Bell. 
 The Cliff End. 
 The Heart Line. 
 The Dual Heritage. 
 The Individualist. 
 The Japanese Spy. 
 Love's Shadow. 
 Captain Margaret. 
 Aunt Maud. 
 Beatrix of Clare. 
 The Armada Gold. 
 The Black Bag. 
 
 When Kings go forth to Battle. 
 Roses and Rue. 
 When the Tide Turns. 
 The Scoundrel. 
 The Unpardonable Sin. 
 The Genteel A. B. 
 The Brass Bowl. 
 The Sands of Pleasure. 
 Susan. 
 
 The Message. 
 The Twelfth Hour. 
 The Hill of Dreams. 
 The House of Souls. 
 The Blue Star. 
 The Miracle Worker. 
 The Private War. 
 The Broken Law. 
 The Earthquake. 
 Parson Brand. 
 The Same Clay. 
 The Pool of Flame. 
 The Black Motor Car. 
 A Tangled I. 
 In Pastures New. 
 The Butcher of Bruton Street. 
 A Comedy of Mammon. 
 
 55. net. 
 
 More Mastersiugers. 
 The Last Episode of the French 
 
 Revolution. 
 
 The Theory of the Theatre. 
 Household Administration. 
 A Garland of Childhood. 
 .Esop's Fables. 
 The Riddle of Personality. 
 Cawein's New Poems. 
 Fleet Street and other Poems. 
 
 55. net (cont.) 
 
 Materials and Methods of Fiction. 
 The Legend of Sleepy Hollow. 
 The Story of Sir Galahad. 
 Memory Harbour. 
 The Call of the Sea (persian yapp). 
 Bernard Shaw. 
 The Wagner Stories (leather and 
 
 cloth). 
 
 Mastersingers (leather and cloth). 
 The Pocket Book of Poems and 
 
 Songs for the Open Air (persian 
 
 yapp). 
 
 Traveller's Joy (persian yapp.) 
 Mammon and his Message. 
 The Triumph of Mammon. 
 The Theatrocrat. 
 Essays in Socialism. 
 Ibsen. 
 The Gourmet's Guide to Europe. 
 
 5S- 
 
 The Sunken Submarine. 
 
 The Chase of the Golden Meteor. 
 
 43. 6d. net. 
 
 D. Junii Juvenalis Saturre. 
 M. Manilii Astronomicon I. 
 
 45. net. 
 
 The Book of Camping and Wood- 
 craft. 
 
 The Call of the Sea (cloth). 
 
 The Pocket Book of Poems and 
 Songs for the Open Air (cloth). 
 
 Traveller's Joy (cloth). 
 
 35. 6d. net. 
 Great Kleopatra. 
 Romance and Reality. 
 An Imperial Commonwealth. 
 Inspired Millionaires. 
 Fifty Years of Modern Painting. 
 Apollonius of Tyana. 
 The Validity of English Ordina- 
 tions. 
 
 Jack the Giant Killer, Junior. 
 Testament of John Davidson. 
 Favourite Fish and Fishing. 
 The Tragedy of Nan. 
 The Land of Never Was. 
 Top o' the World. 
 England's Story for Children. 
 Great Musicians. 
 Great English Poets. 
 Great English Novelists. 
 Great English Painters. 
 Great Soldiers. 
 Her Brother's Letters. 
 Ireland at the Cross Roads. 
 
 22
 
 Index of Prices 
 
 33. 6d. net (cont.) 
 Grant Allen's Historical Guides. 
 Holiday and Other Poems. 
 The Happy Motorist. 
 The Canker at the Heart. 
 Psyche and Soma. 
 A Night of Wonders. 
 The Bird in Song (leather). 
 
 35. 6d. 
 
 A Commentary. 
 
 The Woman Who Did. 
 
 33. net. 
 
 Burne- Jones (leather). 
 Rodin (leather). 
 G. F. Watts (leather). 
 Rossetti (leather). 
 Turner (leather). 
 Whistler (leather). 
 Religio Medici (leather). 
 
 2s. 6d. net. 
 
 The Nation and the Army. 
 The Agamemnon of ^schylus. 
 Mister Sharptooth. 
 Consule Planco. 
 Poems by Miriam Smith. 
 Through Finland. 
 The Lover's Hours. 
 The Chapbooks (leather). 
 Through Portugal. 
 The Defenceless Islands. 
 Confessions of an Anarchist. 
 A Shropshire Lad (hand - made 
 
 paper). 
 
 The Future Prime Minister. 
 Chats about Wine. 
 
 as. 6d. 
 Letters from a Grandmother. 
 
 28. net. 
 Powder and Jam. 
 Omar Repentant. 
 Burne-Jones (cloth). 
 Rodin (cloth). 
 G. F. Watts (cloth). 
 Rossetti (cloth). 
 Turner (cloth). 
 Whistler (cloth). 
 The Bird in Song (cloth). 
 The Christmas Book (leather). 
 Religio Medici (cloth). 
 
 13. 6d. net. 
 
 The Tragedy of Nan (sewed). 
 Waistcoat Pocket Guides. 
 The Rubaiyat of Omar Khayyam 
 (Persian yapp). 
 
 is. 6d. net (cont.) 
 Early Poems of D. G. Rossetti 
 
 (Persian yapp). 
 
 The Song of Songs (persian yapp). 
 Sister Benvenuta (persian yapp). 
 A Shropshire Lad (persian yapp). 
 English Nature Poems (persian 
 
 yapp). 
 
 In Memoriam (persian yapp). 
 Love Poems of Herrick (persian 
 
 yapp). 
 Everyman (persian yapp). 
 
 is. net. 
 
 The Unpardonable Sin. 
 Confessions of an Anarchist. 
 Susan (sewed). 
 
 Flare of the Footlights (sewed). 
 The Sands of Pleasure (sewed). 
 The Same Clay (sewed). 
 Business Success (cloth). 
 The Message (sewed). 
 Bernard Shaw (sewed). 
 The Rector and the Rubrics. 
 The Earthquake (sewed). 
 Rubaiyat of Omar Khayyam 
 
 (leather). 
 Early Poems of D. G. Rossetti 
 
 (leather). 
 
 The Song of Songs (leather). 
 Sister Benvenuta (leather). 
 A Shropshire Lad (leather). 
 English Nature Poems (leather). 
 In Memoriam (leather). 
 Love Poems of Herrick (leather). 
 Everyman (leather). 
 The Christmas Book (cloth). 
 
 6d. net. 
 
 Business Success (sewed). 
 Rubaiyat of Omar Khayyam 
 
 (cloth). 
 
 The Song of Songs (cloth). 
 The Early Poems of D. G. Rossetti 
 
 (cloth). 
 
 Sister Benvenuta (cloth). 
 A Shropshire Lad (cloth). 
 English Nature Poems (cloth). 
 In Memoriam (cloth). 
 Love Poems of Herrick (cloth). 
 Everyman (cloth). 
 The Venetian Series. 
 The Woman's Charter of Rights 
 
 and Liberties. 
 
 6d. 
 
 Essays in Socialism.
 
 London : Strangeways, Printer*.
 
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