il to
credit human nature with its trait of self-sacrifice, and they do not at
all comprehend our civilization. It was doubted at one time whether the
freedman and the colored man generally in the republic was capable of the
higher civilization. This doubt has all been removed. No other race takes
more kindly to martial and civic display than it. No one has a greater
passion for societies and uniforms and regalias and banners, and the pomp
of marchings and processions and peaceful war. The negro naturally
inclines to the picturesque, to the flamboyant, to vivid colors and the
trappings of office that give a man distinction. He delights in the drum
and the trumpet, and so willing is he to add to what is spectacular and
pleasing in life that he would spend half his time in parading. His
capacity for a holiday is practically unlimited. He has not yet the means
to indulge his taste, and perhaps his taste is not yet equal to his
means, but there is no question of his adaptability to the sort of
display which is so pleasing to the greater part of the human race, and
which contributes so much to the brightness and cheerfulness of this
world. We cannot all have decorations, and cannot all wear uniforms, or
even regalia, and some of us have little time for going about in military
or civic processions, but we all like to have our streets put on a
holiday appearance; and we cannot express in words our gratitude to those
who so cheerfully spend their time and money in glittering apparel and in
parades for our entertainment.

VALUE OF THE COMMONPLACE

The vitality of a fallacy is incalculable. Although the Drawer has been
going many years, there are still remaining people who believe that
"things which are equal to the same thing are equal to each other." This
mathematical axiom, which is well enough in its place, has been extended
into the field of morals and social life, confused the perception of
human relations, and raised "hob," as the saying is, in political
economy. We theorize and legislate as if people were things. Most of the
schemes of social reorganization are based on this fallacy. It always
breaks down in experience. A has two friends, B and C--to state it
mathematically. A is equal to B, and A is equal to C. A has for B and
also for C the most cordial admiration and affection, and B and C have
reciprocally the same feeling for A. Such is the harmony that A cannot
tell which he is more fond of, B or C. And B and