Review and Herald, Vol. 40, No. 7.
THE EIGHTH COMMANDMENT; Or Our Business Dealings with Our Fellow-menPage 1
THE EIGHTH COMMANDMENT; Or Our Business Dealings with Our Fellow-men.
By Eld. D. T. Bourdeau
This is one of the negative precepts which not only condemns the sin of unjustly taking from our neighbor property that we are not entitled to, but also as strongly enjoins the contrary virtue, namely, to interest ourselves in rendering to our neighbor property that justly belongs to him. This precept, like the rest of those that relate to our neighbor, grows out of the precept to love our neighbor as ourselves. To keep it in our business deal, 1. We should follow the golden rule, “And as ye would that men should do to you, do ye also to them likewise.” We should place ourselves in their position, and look for their interest as well as for ours. “Look not every man on his own things,” says the apostle, “but every man also on the things of others.” Phil. 2: 4. This is not generally done. Men generally look at their own interest first, and in their deal seek to get the best end of the bargain. This sin is almost universally practiced. There is perhaps no commandment that men are more liable to violate than the commandment, “Thou shalt not steal.” 2. We should give an equivalent for what we purchase, and take only an equivalent for what we sell, unless those with whom we deal are disposed to favor us. This principle is often disregarded in having divers weights and measures, which are said to be an abomination unto the Lord. Prov. 20: 10. Very few articles, nowadays, come up to the recommendation given them. This is often emphatically true of patent medicines, and most of those articles that are patented. How much anxiety and perplexity would be saved us, if we were always sure that the articles we buy were genuine, and if we did not have to look upon most men as upon rogues. 3. We should always tell the truth in buying and selling, and should not speak too highly of the articles we sell, or undermine what we wish to buy. How few there are who will tell the whole truth here. Like Ananias and Sapphira, they will keep back a part of the truth to advantage themselves. “It is naught, it is naught, saith the buyer: but when he is gone his way, then he boasteth.” Prov. 20: 14. Men will lie as well as steal in their deal, and frequently this is done within the pale of the church. And because this is done within the bounds of custom, it is thought by many to be all right. But he who through poverty will steal five bushels of corn of his neighbor, is less guilty in the sight of God than the covetous professor who will take five dollars of a man in a trade, in getting the best end of the bargain. 4. We should not banter to get articles under their real value; but should keep posted on prices, and leave the impression that we are honest, and not penurious. What a sad thing it is to have professors become a proverb for their littleness in bantering. Angels must weep over this. I know that many who feel for the cause do. Frequently, the time that is lost in bantering is worth more than what is gained, and what a loss the cause of truth sustains! 5. We should not engage in speculation as practiced by most of speculators. This is not based on principles of equity and justice. Advantage is taken of the poor and uninformed. Men will advantage themselves to the loss and disadvantage of others. This is generally exhibited in selling patent rights, &c. While in Kentucky, last winter, a man came from California, who had made twenty-four millions of dollars in two years by selling patent rights that he had, in gold mines. He was lauded to the heavens by his old acquaintances. But from the facts that I gathered, I thought the man was to be pitied; for he did not obtain his fortune through strict honesty, and how small his chances to obtain eternal life and a right to the immortal inheritance. There is, in the masses of this age, an infatuation after money. Men are crazy after wealth. All their strength runs in the line of acquisitiveness. Many do not love industrious labor, and in their great anxiety to get rich in a short time, will engage in speculation, whereby many are made poor. Such should “profess honest trades” (Titus 3: 13, margin), and “steal no more, but labor with their hands the thing that is good,” &c. Eph. 4: 28. 6. We should be prompt in paying our debts on time. Says Paul, “Owe no man anything.” Rom. 13: 8. In the previous verse he says, “Render to all their dues: tribute to whom tribute is due,” &c. When a tax is due it should be paid; so in regard to other debts. Those who have debts that should be paid, and are slack in paying them, and apply their means in advantaging themselves, while those to whom they owe are suffering pecuniarily for not having their just due, are guilty of breaking the precept, “Thou shalt not steal.” They have the use of means that really belongs to another. Some may excuse themselves by saying, “Oh! it is a brother, and he can wait.” But perhaps the brother may be terribly cramped; and here is a cause of perplexing trials. We have no right to contract debts unless we see a way to pay them. And should we meet with unexpected reverses, it is due our creditors that we should tell them, “Have patience with me, and I will pay thee all.” And in the eyes of God, no just debts become outlawed. 7. All important business should be done straight and square, in black and white. There should be a thorough understanding in all business transactions, whether with brethren or unbelievers. This helps the memory and saves trials, preserves peace and good feelings. “An ounce of prevention is worth a pound of cure.” 8. When there is a misunderstanding between parties, making a difference of cents or dollars, each should cultivate a yielding spirit. Each party may feel that they are losing. It may be a sacrifice for both to yield. So one party must not act as though they did all the sacrificing. Here a little yielding may pacify great offenses. Better lose a little, or much, in settling a difficulty in the bud, than to contend stiffly for one’s right to a cent, or within a few dollars, and lose much more in good feeling, and very often in dollars and cents, by going into lawsuits, &c. Paul’s example is worthy of imitation, when he says, “All things are lawful for me, but all things are not expedient,” and, “I am made all things to all men, that I might by all means save some.” 1 Cor. 10: 23; 9: 22. Though we should even lose in point of means, our example is worth a thousand times more than all the money in the universe. Christ did not contend for his rights when he died on the cross for poor sinners. The poor have claims upon us. This is emphatically true of the worthy poor. Some are made so by the Lord to try the church, in giving them a chance to manifest true benevolence. Such are humble, grateful, and willing to help themselves. When such serve you, they can be depended upon. They are faithful in labor, and show a willingness, as far as in them lies, to give an equivalent in labor, &c., for what they receive, and would not extort from the wealthy. God bless the worthy poor, and help us to be a blessing to them. He has lately opened the way for us to bless them, in contributing for the poor fund in our various missionary societies. While the poor have conditions to comply with on their part, while they should be humble, honest, willing to receive advice from those who have had success in pecuniary matters, and willing to be helped to help themselves, we should not wait till they are perfect to relieve them. Let us have broad feelings, sympathizing hearts, and an inclination to “condescend to men of low estate.” In the execution of the Judgment, what we have done in relieving the poor will be accounted as having been done to Jesus. Matt. 25. If Jesus were passing by in poverty and want, we would perhaps shudder at the thought of being indifferent to his wants, of letting him pass by us naked and hungry. Well, there is danger of our neglecting Jesus in the persons of the poor. “Blessed is he that considereth the poor: the Lord will deliver him in time of trouble. The Lord will preserve him and keep him alive; and he shall be blessed upon the earth: and thou wilt not deliver him unto the will of his enemies. The Lord will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness.” Ps. 41: 1–3. Also, read Isa. 58: 6–12, with care. Brethren, let us not forget the poor, withholding from them what God has lent us to bless them with. Dear brethren, we can now see the tremendous bearing our business deal has upon the cause. Perhaps nine-tenths of church trials grow out of lacks in business deal. Our business deal is a channel through which we can let the Christian graces shine and lead others to glorify our Father who is in Heaven. We can win souls to the truth by promptness and honesty in deal, or we can shut them out of the kingdom by slackness and closeness. And the more extensive our business, the greater our influence for or against the truth. Some will not listen to the truth, who can be reached through our business deal. We profess to keep the commandments. Let us keep them all, the eighth included. We can reach many through this commandment. All are prepared to measure us by it. Let us never be small and close in deal. Closeness begets closeness, and benevolence begets benevolence. Better, far better, lose one hundred dollars, if need be, to set a good example, than to gain one cent through covetousness. Several cases have come under our observation, illustrating the truth that “honesty is the best policy.” One was that of a farmer who, previous to his conversion, had not always given a full measure of wood, &c., in his deal with a blacksmith; but after embracing the commandments, Zaccheus-like, he tried to redeem the past by giving more than a full measure, and by overpaying the blacksmith every time. The result was that the blacksmith, by seeing the change in his customer, was convinced that there was a reality in religion, and went to keeping the commandments of God and the faith of Jesus. Another case was that of an intelligent and enterprising young man, who was converted to the message from the world. Where he thought he had made sharp trades, he showed a willingness to make restitution. This won the confidence and affection of sinners, and several of his acquaintances, by watching his consistent life, were led to embrace present truth. He now sleeps in Jesus, to reap a rich reward in the morning of the resurrection. Though dead, yet he speaketh. When he was laid out, one of his Catholic neighbors came to see him, and she feelingly broke out in the following manner: “Dear man. He was a good man, a wise man, and a just man.” Too Unworthy.
By H. A. St. John
SINNERS oftimes, when exhorted to seek Christ and find pardon for sin, excuse themselves by saying that they are too unworthy. Now it is right and proper that they should feel themselves unworthy; indeed, without a deep sense of unworthiness, it would be impossible for any one to come to Christ. But if any were actually too unworthy, then they could not come. But from careful observation, we have come to the conclusion that it is not a feeling of being too unworthy that keeps men away from Christ, so much as an utter lack of the sense of unworthiness. They do not feel unworthy enough. But let us come to the cases of those who already confess Christ and profess to be his servants. How often do they make unworthiness an excuse for neglecting duty? “Oh! I knew that it would be right for me to do so, it was my duty, it is my duty still, but then I feel so unworthy.” Now, brother or sister, whoever you may be, are you not mistaken? May you not be deceived? Are you sure it is not stubbornness, or rebellion, instead of unworthiness, that causes you to neglect this or that which you admit to be duty? Examine well your own heart, and be not deceived. The only antidote for self-deception is self-examination. Permit us to use an illustration that will help to an understanding of this matter. Suppose Bro. A has a man in his employ. One morning Bro. A says to his hired servant, “Thomas, harness the team, hitch it to the carriage, and take myself and wife to the village.” Thomas replies, “I know it is my duty, Bro. A, but then I am too unworthy.” He sits complacently in Bro. A’s easy chair, while duty after duty is pointed out to him, but each time pleads unworthiness. How long do you think Bro. A would keep such a man in his employ? How long would you tolerate such a servant? Would you think it a feeling of real unworthiness in the man that would cause him thus to act? or would you not rather think it laziness, or stubbornness? If Thomas actually felt unworthy of his position in Bro. A’s family, then would he have manifested it by the most watchful and active obedience. The more unworthy he felt, the more diligent and faithful he would50be in the performance of every duty. So it should be with Christians. Do they feel unworthy of such a divine Master? Unworthy of a place in the family of God? Unworthy of being the adopted sons and daughters of the Almighty? then this unworthiness will be faithfully exhibited by their actions. If they feel very unworthy, they will abound in good works. If they feel almost too unworthy to be called Christians, then, with constant watchfulness, will they stand at the post of duty, ready at all times to do their Master’s bidding in every particular. Show me the most unworthy man or woman, and I will show you the most devoted and faithful Christian. Let us then seek for the true feeling of unworthiness, which will lead us to greater diligence and faithfulness in the good service of the Lord. THY KINGDOM COME.
By Jean Ingelow
Thy kingdom come.
I heard a seer cry: “The wilderness,
The solitary place,
Shall yet be glad for him, and he shall bless
(Thy kingdom come) with his revealed face
The forests; they shall drop their precious gum,
And shed for him their balm; and he shall yield
The grandeur of his speech to charm the field. Then all the soothed winds shall drop to listen
(Thy kingdom come).
Comforted waters waxen calm shall glisten
With bashful tremblement beneath his smile;
And echo ever the while
Shall take, and in her awful joy repeat,
The laughter of his lips—(Thy kingdom come);
And hills that sit apart shall be no longer dumb;
No, they shall shout and shout,
Raining their lovely loyalty along their dewy plain,
And valleys round about. And all the well-contented land, made sweet
With flowers she opened at his feet,
Shall answer; shout and make the welkin ring,
And tell it to the stars; shout, shout, and sing;
Her cup being full to the brim,
Her poverty made rich with him. Her yearning satisfied to the utmost sum—
Lift up thy voice, O earth, prepare thy song,
It shall not yet be long;
Lift up, O earth, for he shall come again,
Thy Lord; and he shall reign, and he SHALL reign.
Thy kingdom come.” Russia’s Ruling Passion.
By Prof. Wells
Russia’s ruling passion seems to be conquest—internal and external, in the church, in the state, and in the school. For many years she systematically invited foreign, and especially German, immigration to her seashores, her river valleys, and her Southern plains. The call was responded to by hundreds of thousands, who came under the solemn promise that their nationality, their language, and their religion, should be sacredly respected. Russia called and received them as the bearers and messengers of modern culture, with a view thereby of having her own people taught in all the arts of civilization, and having the great monarchy developed in harmony with Western progress and refinement. And thus we find all over Russia, from the Baltic to the Black Sea, colonies of Germans, with creeds and without them, who have faithfully labored for the material progress of Russia. Wherever they have settled, they have been exemplars to the surrounding Russians, and have been their teachers in agriculture, industry, and commerce. Under their influence, the steppes have been taught to blossom and the rivers have been covered with craft. In all Russia, there are no such examples of culture of the soil and general thrift and prosperity as are to be found among the colonies of the German Baptists, of which there are several in the Russian Empire. But the mania of Russifying everything within her realms has gone so far that Russia seems to have forgotten all the benefits that she, as a nation, has received from these colonists, and is even ready to repudiate the solemn promises on the strength of which they came to a foreign land. Everywhere their language is rudely interfered with and driven from the courts, then from the church, and finally from the schools. They were promised exemption from military duty; now they are ordered to enter the army. They were promised a special administration for themselves over a given district; now this specialty is revoked, and the inhabitants are reduced to the level of the peasants on the crown lands. In this way they are taxed, when they were promised an exemption from taxation if they would come, and accept, and improve, certain lands; and the land, which was to be theirs inviolable, is now open for the purchase of those who may choose to buy it. These improved lands are, of course, desirable now to Russian settlers, and they come in and disintegrate the German nationality, and are favored by the government in introducing the Russian language and customs. In answer to the appeals of the colonists, they are told that, if they do not like the manner in which matters are proceeding, they may have ten years in which to emigrate, without paying rent during that time for their lands! Thus they see their nationality, their language, and their religion, wiped out. In case of a war with Germany—which is a very probable one—they are to be forced into the ranks to fight against their own tongue and blood, and at the same time their wives and children will be liable to insult and violence from the fanaticism of the ignorant and superstitious Russians, who are even now everywhere envious of the culture and prosperity of the German settlers. And this is no fancy sketch. A large German colony in Southern Russia is just now appealing to the German nation to obtain for them, in some portion of the world, a province whither they may go under the protection of their home government and live unmolested. For, though emigration would be to them the virtual confiscation of all they have earned and saved for many years, they prefer this sacrifice to the iron heel of the Russians. And thus the Baltic provinces still cry for relief; and they are answered by the removal of their noble German University of Dorpat to the interior of Russia, and the arrival of hordes of Russian officials to introduce the national tongue into everything over which the Government has any control. Their appeal for religious liberty seems only to lead to a more sullen continuation of the abuses complained of, and new troubles spring up in the attacks of the landless Russian peasants against the thrifty German landholders—burning their property at night, and killing or driving off their stock. The ukase has gone forth that the Poles must cease the use of their own tongue, and adopt the Russian, with penalty and punishment in case of disobedience. And the numerous Jews of the Polish provinces are so harshly treated that every few months we hear the wail of misery and appeals to their coreligionists to find them a home in some more hospitable region. This is the cruel home record. But Russia’s efforts at aggrandizement do not cease here. She is incessantly busy on all her borders in extending her power and Russifying the neighboring territories. This is especially the case on the Caspian Sea, which has virtually become a Russian lake. Her railroads, which she is building in that region at the rate of hundreds of miles yearly, have already reached the western border of this great body of water, and are now rapidly being built along its western shore. Of course, the enterprises are all in the interest of commerce, and are carried on with a view to fulfill the mission of Russia in these regions as the bearer of civilization. But, at the same time, it is very evident that two-thirds of the roads built are simply from strategical reasons. And now she is crossing the Caspian, and projecting a road that will connect these waters with the rich valley of the Oxus River. In this activity her troops and civil officers are ever preceding her, and, under one or the other motive, quietly annexing province after province. It is almost impossible for Russia to extend her commercial interest into these countries without introducing her political power and system. This always leads to antagonism with neighboring provinces, which compels Russia to punish them for their interference with her, and to subjugate them to prevent any further trouble. If this cannot be done by force of arms, Russian silver can generally easily effect it with most of these poor and sorry chieftains, who are always ready to betray and sell their people at a very cheap rate. In this way, Russia is rapidly passing over to the Chinese frontier, and bids fair soon to possess all Turkestan. She has already subdued and virtually annexed several districts tributary to China, but in rebellion against that power. It was necessary in the commercial interests of the country to have peace in these districts, and if China could not maintain it, Russia would; and this she is now doing, and so she is gradually encroaching on the Chinese Empire. The stubborn rebels of the Caucasus are now completely broken, and railroads are projected in this direction from the Caspian to the Black Sea, which will completely subdue this region. But, after all, the richest field for Russia lies to the south-east, by way of Afghanistan, to England’s Indies. This province is said to be overrun with Russian agents; and it is no secret that large sums yearly leave St. Petersburg to subsidize those who are loyal to Russian and opposed to English interests. Cabool, though on the very border of British India, is far more Russian than English; and, in case of war between these powers for the possession of India, would offer no impediment to the passage of Russian troops. It is very clear to those who closely study contemporary events in these countries, that Russia means to make a fearful struggle before long to dispossess England of the jewel that has so long sparkled in her crown. And she is yearly gaining in strength, as it were for that special purpose; although England seems yet to be blind to it. It is evident that the rival powers will meet there before long, at the rate at which Russia is now progressing; and it is not very probable that they will live as peaceful neighbors. And, when the battle comes, Russia will have the advantage of direct communication over her own soil to her base of supplies, and will be able to throw her troops into India with comparative ease. In the meanwhile, she can afford to wait while working at home and abroad with arms, money, and diplomacy.—PROF. WELLS, in N. Y. Independent. The Startling Cry.
By Krummacher
The Lord cometh! The heart of many a one thrills at this call. He thinks of the approaching and complete establishment of the Lord's kingdom upon earth; and he sighs, “Ah, didst thou but come!” Yes, our heart also joins in this longing of eighteen hundred years; for even so long has it been in the church, not like a flood of water, which is gradually lost in the sand beneath, but like a stream, which, the nearer it draws to its destination, rolls onward with greater power. How many a prophetic omen has there been, that the grand moment of Jubilee is not far distant. We already perceive signs in the publication of the gospel in all the world; that of the shaken foundations of Mohammedanism; that of the decline from Christ and his word, extending through the world; and that of the powerful errors of the anti-Christian spirit, acquiring domination over the cultivation of genius; of the idolization of men, and of many more similar signs. Never did the church witness such a constellation of signs of the near coming of Christ as now. “The branches of the fig trees are full of sap; and the summer is at hand.” Assuredly I am not ignorant that a portion of the church has become gradually weary of the long tarrying, and has fallen into doubt. You also shake your head, and are of the opinion that we have long talked of the “last time.” Well, use this language, and increase the number of the existing signs by this new one. Add that of the foolish virgins, who, shortly before the midnight hour, maintained “the Lord would not come for a long time.” So in the days of Noah. They ate, they drank, they wooed and were wooed, and inscribed over the festivity decorated gate of their dwelling, “Peace! Peace! There is no danger.” But then, however, the depths suddenly burst open, and the floods rushed forth at the command of the eternal wrath. Only Noah and those with him watched, and were preserved; upon every one else destruction came with the swiftness of a whirlwind. The Lord cometh! Oh, were he always here. How do we long for his revelation in these dark times!”—Krummacher. THE most odious and disgusting mortal in human form—when once you penetrate the hypocritical guise that covers the deformity—is the sneak tattler! In this thing, which results in the moral sweeping of the universe, you will find lurking inordinate self-esteem, the meanest kind of jealousy, a mind of vanity, malice enough to stock a regiment of Thugs, a Lilliputian soul, and a heart black as Erebus. In treachery a Turk, in moral coarseness a cannibal, in inhumanity an Algerine, in selfishness a Shylock, and in low cunning an Iago. The sneak tattler adroitly and stealthily commences his dirty work by cautiously dropping here and there a word of innuendo in families he is allowed to visit, and if he finds he is listened to, he then proceeds, step by step, more elaborately and openly, to berate his victim, generally premising by stating his deep regret that things are thus51and so, and frequently is in giving the assailed credit in minor matters of little or no consequence—the more effectually to conceal his purpose—while he stabs him in the most vital part, and always seeks to cover his polluted tracks from betrayal under the time-honored sanction of private confidence. The St. Petersburg correspondent of the Pester Lloyd gives some interesting information as to the policy of Russia toward Austria. Although (he says) the soreness produced in Russia by the attitude of Austria during the Crimean war may now be considered as a thing of the past, several incidents have since occurred which led the Emperor Alexander to believe that a hostile feeling toward Russia exists at the Viennese court. Influential Russian statesmen like Baron Meyendorff and Prince Gortschakoff considered that they were treated in an unfriendly manner during their stay at Vienna, and the impressions they carried away with them were far from favorable. After their departure, the private secretary of M. de Fonton, then Russian Ambassador at Vienna, was arrested on a charge of intriguing with the Piedmontese government, and this contributed to maintain the estrangement between the two courts which was still further intensified by the subsequent appointment to Vienna of Count Stakelberg, whose Italian sympathies were at that time notorious. Russia now seems anxious to come to an understanding with Austria, but she fears that any overtures which might be made with this object might be ill received and she accordingly has recourse to all sorts of maneuvers in order to persuade the government at Vienna of the necessity, in its own interest, of such understanding. This, says the correspondent, explains much that has seemed inconsistent in the recent policy of Russia. Sometimes she leads people to believe that her relations with Prussia are growing colder, at other times, that they are more cordial than ever; Panslavism is first encouraged, then condemned; now we hear of quarrels with the pope, and again of friendly negotiations with him; at one time the Russian government listens with surprising equanimity to the national democratic party as it preaches the disruption of the Turkish Empire; and soon after it allows reports to be circulated of a Russo-Turkish alliance, of the erection of block houses by Turkey as a menace to Austria on the side of Dalmatia, and of Russian plans for making use of the Roumanian railways to secure a new strategical position against Austria on the north-east. “Thus,” concludes the correspondent, “does Russia—quietly and busily, as always—spread over Austro-Hungary in all directions an almost invisible web, whose threads may be drawn together at the opposite points, and which, according to circumstances, may be used either as a snare or a bond of alliance. At present, Russia would be glad to supply it in the latter way.” A MAN in Boston, Mr. R., claimed that the city had damaged his estate at the foot of Summer Street, by constructing a sewer there. He demanded payment;—the city refused it; he prosecuted the city, and the city defended themselves. The matter dragged through the courts about twenty-two years, and the lawyers got about a hundred thousand dollars out of it. Finally, in the summer of 1872, the matter was taken out of court and settled, “in consideration of one dollar by each party paid to the other. So that is the end of a twenty-two years’ quarrel, and a hundred thousand dollars spent in legal strife. The Great Teacher said, “Agree with thine adversary quickly.” And the wise man said, “Leave off contention before it is meddled with.” But “business is business,” and people think that the Bible and the God of the Bible have nothing to do with the every-day affairs of this world. If a man loses a thousand dollars by some religious error, men talk about it for months:—he may waste a million in legal quarrels, and no one seems to make much ado over the matter. The man who does business on Bible principles may be counted a fool or a fogy, but he will not be very likely to spend his money in lawsuits, nor quarrel twenty-two years and have only a dollar at the end to show for it. Christ keeps his servants in better business than that. They who learn of Jesus, find his yoke is easy and his burden is light.—The Christian. Prize Packages.
By H. A. K.
“ONLY fifty cents a package! Every one warranted to contain a piece of gold or silver coin. If it does not, you shall have the package free. Try your luck!” Such is the language that falls on the ear of every railway traveler, as the tempting package is thrown into the lap. This double appeal to the palate and the love of money is often too strong for people to resist. By familiarizing the public mind with the principle of gambling, it lays a snare for many unwary feet. The growing fashion of conducting business on the principle of lotteries is an evil to be deprecated—a nuisance that ought to be abated. The lottery trade is prohibited by law, even when carried on in the secluded haunts of vice. But what are the prize packages of traveling news agents but sugar-coated lottery-tickets? And they are permitted to prosecute their gambling business in the most public manner, and with perfect impunity. Unhindered by the civil law, and uninfluenced by the gospel, they are continually peddling their pills of moral poison along the thoroughfares of our great country. Is there no power in the religious and secular press that can be brought to bear against this crying evil? Railroad companies ought to have sufficient intelligence to see the demoralizing character of this practice and moral courage enough to break it up. A poor man was a carpenter; and he often said to himself and to others: “If I was only rich, I would show people how to give.” In his dream, he saw a pyramid of silver dollars, all new, bright and beautiful. Just then a voice reached him, saying: “Now is your time! You are rich at last; let us see your generosity!” So he arose from his seat and went to the pile to take some money for charitable purposes. But the pyramid was so perfect that he could not bear to break it. He walked all around it, but found no place where he could take a dollar without spoiling the heap. So he decided that the pyramid should not be broken! He awoke to know himself, and to see that he would be generous only while comparatively poor.