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Java Software Solutions, 9e (Lewis/Loftus)
Chapter 1 Introduction
TRUE/FALSE
1. All information is stored in the computer using binary numbers.
ANS: T
The computer is a digital device meaning that it stores information in one of two states using binary.
We must determine then how to represent meaningful information (such as a name or a program
instruction or an image) in binary.
2. Java is an object-oriented programming language.
ANS: T
Java is classified as a high-level programming language but it is also classified as an object-oriented
programming language because it allows the programmer to implement data structures as classes.
3. System.out.print is used in a program to denote that a documentation comment follows.
ANS: F
Documentation comments follow // marks or are embedded between */ and */.
System.out.print is an instruction used to output a message to the screen (the Java console
window).
4. Java byte codes are directly executable whereas Java source code is not.
ANS: F
Neither Java source code nor Java byte codes are executable. Both must be compiled or interpreted
into machine code. Java byte codes are useful however in that they are machine-independent but
semi-compiled code that allows your Java code to be transmitted over the Internet and executed on
another computer even if that other computer is a completely different type.
5. The Java compiler is able to find all programmer errors.

ANS: F
The Java compiler can find syntax errors but cannot find either logical errors (errors that are caused
because of poor logic in writing the program) or run-time errors (errors that arise during the execution
of the program).
6. Java is a case-sensitive language which means Current, CURRENT, and current will all reference
the same identifier.
ANS: F
Java is case sensitive which means that Current, CURRENT, and current will all be recognized
as different identifiers. This causes problems with careless programmers who do not spell an
identifier consistently in terms of upper and lower case characters.
7. Code placed inside of comments will not be compiled and, therefore, will not execute.
ANS: T
The compiler discards comments; therefore, any code inside a comment is discarded and is not
compiled. Your executable program consists only of the code that is compiled.
8. The word Public is a reserved word.
ANS: F
public is a reserved word, but since Java is case sensitive, Public differs from public and
therefore Public is not a reserved word.
9. Reserved words in Java can be redefined by the programmer to mean something other than their
original intentions.
ANS: F
Java reserved words cannot be redefined.
10. In a Java program, dividing by zero is a syntax error.
ANS: F
Dividing by 0 is not detected at compile time, and because a computer cannot divide by 0, this is a run-
time error.
11. In a Java program, dividing by zero is a syntax error.
ANS: F
Dividing by 0 is not detected at compile time, and because a computer cannot divide by 0, this is a run-
time error.
12. During translation, the compiler puts its output (the compiled Java program) into ROM.

ANS: F
ROM stands for read-only-memory. The compiled output (the byte codes) may be placed into RAM
(writable random access memory) or into a file (on your hard drive, for example).
13. Objects are defined by a class that describes the characteristics common to all instances of the class.
ANS: T
An object is an instance of a class. And, the purpose of a class is to describe these common
characteristics.
14. Inheritance is a form of software reuse.
ANS: T
Inheritance allows us to capitalize on the similarities among various kinds of classes that have a
common base (parent) class. Thus we reuse the base class each time a class inherits from it.
15. Polymorphism is the idea that we can refer to multiple types of related objects in consistent ways.
ANS: T
Polymorphism allows us to use the same name for similar behaviors that occur among diverse and
possibly unrelated objects. For example, to "open" may refer to a file, or to a device, or to a
communications line, etc. The same term, "open," is being used even though the objects that are
being opened are quite different.
16. In Java, identifiers may be of any length up to a limit determined by the compiler.
ANS: F
Java (and Java compilers) do not limit the length of the identifiers you use. Identifiers may be as long
as you wish. Good programming practice, however, will limit the lengths of the identifiers you
create.
MULTIPLE CHOICE
1. A Java program is best classified as
a. hardware
b. software
c. storage
d. processor
e. input
ANS: B
Programs are classified as software to differentiate them from the mechanisms of the computer
(hardware). Storage and the processor are two forms of hardware while input is the information that
the program processes.
2. Six bits can be used to represent __________ distinct items or values.
a. 6
b. 20
c. 24

d. 32
e. 64
ANS: E
With n bits, we can represent 2^n different values. 2^6 = 64.
3. When executing a program, the processor reads each program instruction from
a. secondary memory (storage)
b. the Internet
c. registers stored in the processor
d. main memory
e. Any of these
ANS: D
The program is first loaded from secondary memory into main memory before it is executed so that the
processor is not slowed down by reading each instruction. This idea of executing programs stored in
memory is called the Stored Program Computer and was pioneered by John Von Neumann in the
1940s.
4. Which memory capacity is the largest?
a. 1,500,000,000,000 bytes
b. 100 gigabytes
c. 3,500,000 kilobytes
d. 10 terabytes
e. 12,000,000 megabytes
ANS: E
We convert each of these capacities to bytes (rounding off) to compare them. The value in A remains
the same, 1 1/2 trillion bytes. The value in B is 100 billion bytes. The value in C is 3 1/2 billion
bytes. The value in D is 10 trillion bytes. The answer in E is 12 trillion bytes.
5. Binary numbers are composed entirely of
a. 0s
b. 1s
c. 0s and 1s
d. any digits between 0 and 9
e. 0s, 1s, and 2s
ANS: C
Binary is base 2. In Mathematics, numbers in base n are composed entirely of digits between 0 and n-
1.
6. Volatility is a property of
a. RAM
b. ROM
c. disk
d. software
e. computer networks
ANS: A

Volatility means that the contents of memory are lost if the electrical power is shut off. This
is true of RAM (Random Access Memory), but not ROM (Read Only Memory) or disk.
Software and computer networks are not forms of memory.
7. The ability to directly obtain a stored item by referencing its address is known as
a. random access
b. sequential access
c. read-only access
d. fetch access
e. volatility
ANS: A
Random access is meant to convey the idea that accessing any item is equally easy, and that any item
is retrievable based solely on its address. Random access is the form of access used by both RAM
and ROM memory. Disk access, called direct access, is a similar idea, and direct and random access
are sometimes referred to synonymously. Sequential access is used by tape.
8. Which phase of the fetch-decode-execute cycle might use a circuit in the arithmetic-logic unit?
a. fetch
b. decode
c. execute
d. during fetch or execute, but not decode
e. any of the phases
ANS: C
The fetch phase retrieves (fetches) the next program instruction from memory. The decode phase
determines which circuit(s) needs to be used to execute the instruction. The instruction is executed
during the execute phase. If the instruction is either an arithmetic operation (like add or multiply) or a
logical operation (like comparing two values), then it is carried out by the ALU.
9. In order for a computer to be accessible over a computer network, the computer needs its own
a. MODEM
b. communication line
c. network address
d. packet
e. router
ANS: C
In order to differentiate between the computers on a network, each is given its own, unique, network
address. In this way, a message intended for one computer can be recognized by that computer
through the message's destination address. A MODEM is a device that is used to allow a computer to
communicate to another computer over a telephone line. A communication line is the network media
itself. A packet is a collection of data that is sent over a network. A router is a hardware device used
to take a message from one network and move it to another based on the message's destination address.
10. For a computer to communicate over the Internet, it must use
a. the TCP protocol
b. the IP protocol
c. the combined TCP/IP protocol
d. the Ethernet protocol

e. the ARPANET protocol
ANS: C
IP is the Internet Protocol, but the TCP (Transmission Control Protocol) also must be used because it
handles such problems as how to piece together packets of the same message that arrive out of order.
Ethernet is a LAN protocol, which might be used in addition to TCP/IP in some networks, but it is not
needed to communicate over the Internet. There is no such thing as the ARPANET protocol.
11. A URL (Uniform Resource Locator) specifies the address of a
a. computer on any network
b. computer on the Internet
c. local area network (LAN) on the Internet
d. a document or other type of file on the Internet
e. a Java program on the Internet
ANS: D
URLs are used to locate documents (or other types of files such as an image or sound file) anywhere
on the Internet. A URL contains the address of the LAN or WAN and the specific computer from
which the file is to be retrieved; it specifies the file's address, not just the computer's address.
12. It is important to dissect a problem into manageable pieces before trying to solve the problem because
a. most problems are too complex to be solved as a single, large activity
b. most problems are solved by multiple people and it is easy to assign each piece to a
separate person
c. ir is easier to integrate small pieces of a program into one program than it is to integrate
one big chunk of code into one program
d. the first solution may not solve the problem correctly
e. All of these
ANS: A
Any interesting problem will be too complex to solve easily as a single activity. By decomposing the
problem, we can build small solutions for each piece and then integrate the pieces. Answer D is true,
but it is not the reason why we will break a problem into pieces.
13. Once we have implemented a solution, we are not done with the problem because
a. the solution may not be the best (most efficient)
b. the solution may have errors and need testing and fixing
c. the solution may, at a later date, need revising to handle new specifications
d. the solution may, at a later date, need revising because of new programming language
features
e. All of these
ANS: E
A program should not be considered as a finished product until we are reasonably assured that it is
efficient and error-free. Further, it is common that programs require modification in the future
because of a change to specifications or a change to the language or computer running the program.
14. Java is an example of a(n)
a. machine language
b. Assembly language

c. high-level language
d. fourth generation language
e. both high-level and fourth generation language
ANS: E
While Java was created during the fourth generation, it is clearly also a high-level language. Machine
language is the executable language of a machine, with programs written in 1s and 0s only. Assembly
language uses mnemonics. Fourth generation languages are tools wrapped inside of programs so that
the user has the flexibility to write some code to executed from within the program.
15. Of the following, which statement is not true regarding Java as a programming language?
a. Java is a relatively recent language; it was introduced in 1995.
b. Java is a language whose programs do not require translating into machine language
before they are executed.
c. Java is an object-oriented language.
d. Java is a language that embraces the idea of writing programs to be executed with the
World Wide Web.
e. All of these are true
ANS: B
All languages require translation into machine language. The other statements are all true about Java.
16. Comments should
a. rephrase all the code to explain it in English
b. be insightful and explain the intention of an instruction or block of code
c. only be included with code that is difficult to understand
d. be used to define variables that have hard to understand names
e. All of these
ANS: B
Comments should not rephrase in English what an instruction says, but instead should explain what
that instruction is doing in relation to the program. Introductory programmers often have difficult
explaining their code and wind up stating the obvious in their comments. While answer D is partially
correct, it is not entirely true even though all variables should have comments that explain their use.
17. The main method for a Java program is defined by
a. public static main()
b. public static main(String[] args);
c. public static main(String[] args)
d. private static main(String[] args)
e. The main method could be defined by all of these except B
ANS: C
In A, the parameter is missing. The parameters are defined later in the text, but in effect, they allow
the user to run the program and include some initial arguments if the program calls for it. In B, the
semicolon at the end of the statement is not allowed. In D, private instead of public would
make the program non-executable by anyone and thus makes the definition meaningless.
18. What does the following line of Java code do?
//System.out.println("Hello");

a. nothing
b. cause Hello to be output
c. cause a syntax error
d. cause ("Hello") to be output
e. There is no way to tell without executing the code.
ANS: A
The characters // denote the beginning of a comment. The comment is not compiled and so, nothing
would happen when this code is executed.
19. What comment might be added to explain the following instruction?
System.out.println("Hello World");
a. // prints "Hello World" to the screen
b. //prints a message
c. //used to demonstrate an output message
d. //
e. // meaningless instruction
ANS: C
Comments in A and B state the obvious while the comments in D and E are meaningless. The
comment in C explains why the instruction appears in the program.
20. Which character belowis not allowed in an identifier?
a. $
b. _
c. 0
d. 1
e. ^
ANS: E
Java identifiers can consist of any letter, digit, $ or _ as long as the identifier starts with a letter or _.
^ is not a legal character.
21. Which of the following is not syntactically legal in Java?
a. System.out.println("Hi");
b. public class Foo
c. s t a t i c main(String[] args)
d. {}
e. only A is legally valid; all the others are illegal
ANS: C
The Java compiler would not recognize "s t a t i c" as "static" because the Java compiler
treats white space (blanks) as separators between entities. The other statements are all legal, including
"{}" which is a block that happens to have no statements within it.
22. Which of the following is a legal Java identifier?
a. i
b. class
c. 1likeclass!

d. idon'tlikeclass
e. i-like-class
ANS: A
Java identifiers cannot have the characters !, ' or - in them so answers C, D and E are wrong. The
word class is a reserved word in Java and cannot be used as an identifier. The identifier i is
perfectly legal although it is not necessarily a good identifier since it is not descriptive of its use.
23. A unique aspect of Java that allows code compiled on one machine to be executed on a machine with a
different hardware platform is Java's
a. bytecodes
b. syntax
c. use of objects
d. use of exception handling
e. All of these
ANS: A
The translation process for a Java program is to first compile it into bytecodes, which are
architecturally neutral (that is, they can be used no matter what the architectural platform is). To
execute the program, the bytecodes must be further compiled by a Java compiler or interpreted by a
Java Virtual Machine.
24. Java is similar in syntax to which of the following high-level languages?
a. Pascal
b. Ada
c. C++
d. FORTRAN
e. BASIC
ANS: C
The creators of Java decided to use syntax similar to C++ so that C++ programmers could easily learn
Java. Variable declarations, assignment statements, loops, selection statements and comments are
among the features that have nearly identical syntax. There are many differences however, so don't
assume that any C or C++ programmer will easily or instantly be able to program in Java.
25. An error in a program that results in the program outputtinh $100 instead of the correct answer, $250,
is a
a. compiler error
b. syntax error
c. run-time error
d. logical error
e. snafu
ANS: D
While this is an error, programmers classify the type of error in order to more easily solve the problem.
Syntax errors are caught by the compiler and the program cannot run without fixing all syntax errors.
Run-time errors arise during program execution and cause the program to stop running. Logical
errors are errors whereby the program can run to completion, but gives the wrong answer. If the
result should have been $250, then the logic of the program is wrong since it output $100. A snafu is
a term expressing a messed up situation in combat and should not be used by respectable
programmers!

26. Which of the following is true regarding Java syntax and semantics?
a. A Java compiler can determine if you have followed proper syntax but not proper
semantics.
b. A Java compiler can determine if you have followed proper semantics but not proper
syntax.
c. A Java compiler can determine if you have followed both proper syntax and proper
semantics.
d. A Java compiler cannot determine if you have followed either proper syntax or proper
semantics.
e. A Java compiler can determine if you have followed proper syntax but not proper
semantics only if you follow the Java naming convention rules.
ANS: A
Compilers for all languages have the ability to detect syntax errors because improper use of the syntax
leads to situations where the compilers cannot translate the code properly. However, compilers are
unable to follow the semantics of a program because this requires a degree of understanding what the
program is intended to do and computers have no sense of understanding (at least at this point).
27. Using Java naming convention, which of the following would be a good variable name for the current
value of a stock?
a. curstoval
b. theCurrentValueOfThisStock
c. currentStockVal
d. csv
e. current
ANS: C
Java allows long variable names but the programmer must find a good compromise between an
excessive long name (as with B) and names too short to understand their use (A and D). The name
current possibly might be reasonable if there are no other "current" values being referenced in the
program.
28. Which of the following is a legal Java identifier?
a. 1ForAll
b. oneForAll
c. one/4/all
d. 1_4_all
e. 1forall
ANS: B
Java identifiers cannot start with a number (so the answers in A, D and E are illegal) and cannot
include the / character, so the answer in C is illegal.
29. A color image is broken down into individual pixels (points), each of which is represented by
a. a 1 for white and a 0 for black
b. 3 values denoting the intensity of red, green, and blue in the image
c. a single number indicating the intensity of color between white and black
d. two numbers, where one indicates where the color is between white and black and the
other denotes the brightness

e. None of these; it is not possible to represent color
ANS: B
Black and white images are stored using 0s and 1s while color images are stored using three values,
one each for the degree of red, the degree of blue, and the degree of green.
30. Which of the following characters does not need to have an associated closing character in a Java
program?
a. {
b. (
c. [
d. <
e. All of these require closing characters
ANS: D
{ is used to open a block, and so } is needed to close the block. ( is used to open an expression and
so ) is needed to close an expression. [ is used to start an array index so ] is needed to close the
array index. < is "less than" and > is "greater than" and these are not needed together, so < requires
no closing character.
31. Mistyping println as printn will result in
a. a syntax error
b. a run-time error
c. a logical error
d. no error
e. the statement being converted to a comment
ANS: A
If the Java compiler cannot make sense of a command, the compiler cannot convert it and responds
with a syntax error. While println is recognized as a command, printn is not, and so the
compiler provides a syntax error.
PROBLEM
1. What is wrong with the following class definition?
public class Program1
{
public static void main(String[ ] args)
{
System.out.println("My first Java program")
}
}
ANS:
The one executable statement in the main method is missing a ";" at the end of the line. Executable
statements end with ";".
2. What is wrong with the following class definition?

public static void main(String[] args)
{
System.out.println("My second Java program");
}
ANS:
The definition of a class is placed within {} statements, which are missing here.
3. Given the following class definition, what are the reserved words and what are the identifiers?
{
{
System.out.println("My third Java program");
}
}
ANS:
The reserved words are public, class, static, void. The identifiers are main, String,
System.out, Program3, and args. main is the name of a method defined within the
Program3 class. string and System.out are classes already defined in Java and println is
a method of System.out. Program3 is a class, defined here, and args is a variable.
4. Provide a brief explanation of the role of main memory, the control unit, the arithmetic logic unit, and
registers. (Refer to figure 1.13 in the text)
ANS:
Main memory is used to store the currently executing processes along with their data. The control
unit performs the fetch-decode-execute cycle, which fetches an instruction from memory, decodes it
and determines how it is to be executed. The arithmetic logic unit comprises a number of circuits that
execute arithmetic and logic instructions. Registers are used to store values in the CPU temporarily
while the current instruction(s) need them.
5. What is the output of the following code when the main method is executed?
public class Question4
{
{
System.out.println("hi there");
System.out.println(" ");
System.out.println("how are you doing today? ");
}
}
ANS:
hi there
how are you doing today?

Notice that while the Java compiler ignores "white space", blanks that appear in a println statement
inside of quote marks are retained and output in that manner.
6. What is wrong with the following println statement?
System.out.println("My fourth Java Program);
ANS:
It is missing a closing ". The compiler will look for a second " before the end of the statement. So,
like {}, (), and [], an initial " must have a corresponding closing ".
7. Provide identifier names that would be used to represent a person's social security number, income tax
withheld, and net pay.
ANS:
socialSecurityNumber, or ssn, incomeTaxWithheld or incomeTax, and netPay all
would be reasonable.
8. There are a number of reserved words in Java that have no current meaning (denoted with an * in
figure 1.18 in the text). Why?
ANS:
Java language designers anticipate introducing these statements in future versions, but have not yet
implemented them because they are lower priority, or it has not been decided how they will be
implemented or precisely what they will mean.
9. A document of text is 15 pages long. Each page contains approximately 200 words and the average
length of each word is 5 characters. Also assume one blank space between each word and no
punctuation. How many bytes will it take to store this document in memory or on disk using ASCII?
ANS:
A character is stored in ASCII using 8 bits or 1 byte. Therefore, 5 characters per word plus 1 blank
space between words take 6 bytes per word (except for the first). Each page stores 200 words and
there are 15 pages. So we need 15 * 200 * 6 - 1 (no blank space to start the text) = 17,999 bytes
which is 17.58 kilobytes, or nearly 18 Kbytes.
10. Provide a brief description of the roles of the following hardware elements (that is, what each is used
for):
a) CPU
b) Main memory
c) Secondary memory devices
d) Input/Output devices
ANS:
a) The CPU is the processor. It executes all program instructions. It does this through the fetch-
decode-execute cycle where the next program instruction is fetched from memory, decoded in the
CPU, and then executed by one or more circuits.
b) Main memory is stored on chips on the motherboard and is used for quick access to the current
program for the fetch-decode-execute cycle and to store data being used by this program.

c) Secondary memory devices are storage devices, used to store programs and data not currently
being used. Storage devices, such as the hard disk, also are used to store things for permanence and
archives.
d) Input/Output devices are used to communicate with the computer. Input devices, like the
keyboard, take commands and data from the user and output devices, like the monitor, display the
results of the process/computation.
11. Examine figure 1.7 before answering this question. What 8-bit value comes immediately before and
what 8-bit value comes immediately after 10010111?
ANS:
10010110 comes immediately before 10010111 and 10010100 comes immediately after
10010111.
12. Rewrite the following comment so that is can appear over multiple lines.
// This is one really enormously long comment that might run off
the page
ANS:
We can do this in two ways, preceding each line with // or by enclosing the comment in /* and */.
/* This is one really enormously
long comment that might run
off the page */
or
// This is one really enormously
// long comment that might run
// off the page
13. Rewrite the following program with better formatting to make it easier to read.
public
class
MyProgram
{ public static void
main(
String[]
args)
{ System.out.println(
"Wow, this is messed up!"
);
} }
ANS:
There are many ways this program might appear. The following would be very acceptable:
public class MyProgram
{
{

System.out.println("Wow, this is messed up!");
}
}
14. Write a Java program that will output on two separate lines the names of the authors of this textbook.
ANS:
public class OutputNames
{
{
System.out.println("John Lewis"); // 1st author's name
System.out.println("William Loftus");// 2nd author's name
}
}
15. Correct all the syntax errors in the following program.
Public Class Program A problem program
(
Public static voided main[Strings() args]
{
system.out.println('This program'); * oh, my... *
system.out.println('has several syntax errors'); *
lots of errors *
}
)
ANS:
public class Program // A problem program
{
{
System.out.println("This program"); /* oh, my... */
System.out.println("has several syntax errors"); /*
lots of errors */
}
}
16. Write a Java program that will display the following three lines when it is run:
*
* * *
* * * * *
ANS:
public class Stars
{
{
System.out.println(" *");
System.out.println(" * * *");
System.out.println("* * * * *");
}
}

17. Name five of the fundamental terms which encompass object-oriented programming.
ANS:
There are seven terms to choose from: object, attribute, method, class, encapsulation,
inheritance, and polymorphism.

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by a young student, who asked me to write down the names of the
twenty-five greatest men. I spent many evenings on it, and the
answer was published in many newspapers. The chief difficulty came
in the attempt to limit the list to just twenty-five—it is easy to make
a list of about twenty-five, or about fifty, or about ten.
As I remember it, the list was as follows:
1. Moses 13. Dante
2. Homer 14. Copernicus
3. Pericles 15. Galileo
4. Alexander 16. Shakespeare
5. Plato 17. Bacon
6. Aristotle 18. Milton
7. Archimedes 19. Cromwell
8. Julius Caesar 20. Newton
9. Augustus Caesar 21. Napoleon
10. Charlemagne 22. Beethoven
11. Alfred the Great 23. Goethe
12. Leonardo da Vinci 24. Franklin
25. Lincoln
This list is not yet satisfactory. It should contain John Fiske, who
knew everything, Herbert Spencer, Darwin, Kant, Descartes,
Emerson, Washington,—but hold! there is no end. Ten years from
now I shall make another list and it will probably contain a new
name, perhaps Roosevelt, Wilson, Bryan, Foch.
As Rochefoucauld says, "However brilliant an action may be, it ought
not to pass for great when it is not the result of great design." Some
men became famous—apparently great—by accident, or because of
circumstances, but that is not greatness. I once became the
manager of a dinner in honor of Mr. Bryan, and, like Byron, woke up
one morning to find myself famous—think of it!—famous for getting
up a dinner. But such fame is meteoric and has but a mushroom
existence. Fielding says somewhere that Greatness is like a laced

coat from Monmouth Street, which fortune lends us for a day to
wear and tomorrow puts it on another's back; but he did not mean
Greatness, but Fame, or Popularity, Greatness is not greatness if it is
not lasting. If we cannot tell what greatness is, we can tell what it is
not. The greatness of a man must be judged from the viewpoint of
his own time, and we must make due allowance for his weaknesses
and blunders; for was not Napoleon a believer in astrology, and
could not any school-child today correct Aristotle in natural history
and physiology? With this thought in mind we shall not have so
much difficulty in singling out the great men of history. "Nature
never sends a great man into the planet, without confiding the
secret to another soul" (Emerson), and we soon discover them, but
not often in their own time—it requires the perspective of history to
get them in focus. Great men are the models of nations. As
Longfellow says, "they stand like solitary towers in the City of God,
and secret passages running deep beneath external nature give their
thoughts intercourse with higher intelligence, which strengthens and
consoles them, and of which the laborers on the surface do not even
dream."
"Corporations are great engines for the promotion of the public
convenience, and for the development of public wealth, and, so long
as they are conducted for the purposes for which organized, they
are a public benefit; but if allowed to engage, without supervision, in
subjects of enterprise foreign to their charters, or if permitted
unrestrainedly to control and monopolize the avenues to that
industry in which they are engaged, they become a public menace;
against which public policy and statutes design protection."
Leslie V. Lorillard, et al.—110 N. Y. 533.

The Martyrdom of Genius
It seems that those who have done the most good in this world have
usually been the most unfortunate. The history-makers are our
martyr heroes, abhored for their virtues, tortured for their courage,
and persecuted for their good deeds. Verily, all the world's a stage,
and the great actors appear upon it, say their lines, perform their
parts, and then disappear behind the curtain amid a storm of hisses.
Genius is seldom appreciated at short range. We praise dead saints,
and persecute living ones: we roast our great men in one age, and
boast of them in the next. Let us see if history does not bear out
these assertions.—Alexander the Great died in his youth; Socrates
was made to drink the fatal hemlock; Leonidas, the immortal Greek
patriot, was hanged; Xerxes was assassinated in his sleep; Scipio
was strangled in his bed; Seneca, the Roman moralist, was banished
to Corsica; Hannibal took poison to prevent falling into the enemy's
hands; Caesar was assassinated by his friends; Philip of Macedon
was assassinated by his body guard; Archimedes was stabbed for
not going to Marcellus till he had finished his problem; Belisarius was
sentenced to death and blinded; Mohammed was despised and
persecuted; Bruno was burned alive and his ashes thrown to the
four winds of heaven; Dante was banished from Florence; Sir Walter
Raleigh was beheaded; Admiral Coligny was murdered at the
Massacre of St. Bartholomew; Joan of Arc was burned at the stake;
Savonarola was burned on a heap of faggots for his religious
preaching; Madam Roland was beheaded; Cardinal Wolsey died on
his way to the scaffold; Milton was stricken blind; Martin Luther was
excommunicated and persecuted; Anne Boleyn, the good and true
wife of Henry VIII, was beheaded; Palissy the Potter had to burn his
house to feed his furnace, and was imprisoned in the Bastile for his
religious faith; Mary, Queen of Scots, was beheaded after a long
imprisonment; Cervantes, creator of Don Quixote, was imprisoned

for debt and suffered want; Edmund Spenser, author of "Faerie
Queen," also died of want; Henry of Navarre was assassinated;
Galileo was made to recant under penalty of death; Napoleon was
sent to St. Helena; Oliver Cromwell was an exile, a price upon his
head; Charles I. was beheaded, Marshal Ney, "Bravest of the Brave,"
was cruelly shot to death for alleged treason; Madame Racamier, the
most beautiful and charming woman in history, died poor, blind and
an exile; Voltaire was arrested, imprisoned and exiled; Beethoven,
"The Shakespeare of Music," was stricken deaf; Mozart was buried in
Potter's Field; the gallant Decatur and the illustrious Hamilton were
cruelly shot by duelists; John Brown was shot for trying to free the
slaves; Lincoln, Garfield and McKinley were assassinated; Madame
De Stael was banished from Paris because Napoleon did not like her;
Florence Nightingale became a chronic invalid; Marie Antoinette was
beheaded; Garibaldi was condemned to death and compelled to flee
his native land; Gen. Custer fought the Indians till none of his
soldiers lived and then died upon the battle-field; Victor Hugo was
made to flee Brussels; Lafayette in France was imprisoned and
nearly starved to death; David Livingstone, explorer, died in the
wilds of Africa; Tasso was exiled and imprisoned and died in poverty;
Lovejoy was murdered; Wm. Lloyd Garrison and Wendell Phillips
were mobbed on the streets of Boston; Sir Henry Vane was
beheaded because he asserted liberty; William Penn was persecuted
and imprisoned; Aristides was exiled; Aristotle had to flee for his life
and swallowed poison; Pythagoras was persecuted and probably
burned to death; Paul was beheaded; Spinoza was tracked, hunted,
cursed and forbidden aid or food; Huss, Wyclif, Latimer and Lyndale
were burned at the stake; Schiller was buried in a three-thaler coffin
at midnight without funeral rites; Pompey was assassinated in Egypt
by one of his own officers; Shelley, the poet, was drowned; William,
Prince of Orange, was assassinated; Anaxagoras was dragged to
prison for asserting his idea of God; Gerbert, Roger Bacon and
Cornelius Agrippa, the great chemists and geometricians, were
abhored as magicians; Petrarch lived in deadly fear of the wrath of
the priests; Descartes was horribly persecuted in Holland when he
first published his opinions; Racine and Corneille nearly died of

starvation; Lee Sage, in his old age was saved from starvation by his
son who was an actor; Boethius, Selden, Grotius and Sir John Pettus
wrote many of their best works in jail; John Bunyan wrote Pilgrim's
Progress while in prison; De Foe, author of the immortal Cruso, was
imprisoned for writing a pamphlet, and so was Leigh Hunt for a
similar offense; Homer was a beggar; Plautus turned a mill; Terence
was a slave; Paul Borghese had fourteen trades, yet starved with
them all; Bentivoglio was refused admission into the hospital he had
himself erected; Camoens, author of the Lusiad, died in an alms
house; Dryden lived in poverty and distress; Otway died prematurely
through hunger; Steele was constantly pursued by bailiffs; Fielding
was buried in a factory graveyard without a stone; Savage died in
jail at Lisbon; Butler lived in penury and died in distress; Chatterton,
pursued by misfortune, killed himself in his youth; Samuel Abbott,
inventor of the process of turning potatoes into starch, was burned
to death in his own factory; Chaucer exchanged a palace for a
prison; Bacon died in disgrace; Ben Johnson lived and died in
poverty; Bishop Taylor was imprisoned; Clarendon died in exile; Swift
and Addison lived and died unhappy and unfortunate; Dr. Johnson
died of scrofula, in poverty and pain; Goldsmith was always poor and
died in squalor and misery; Smollett, several times fined and
imprisoned, died at 33; Cowper was poor and tinged with madness.
Of the American discoverers, Columbus was put in chains and died
of poverty and neglect; Roldin and Bobadilla were drowned; Ovando
was harshly superceded; Las Casas sought refuge in a cowl; Ojeda
died in extreme poverty; Encisco was deposed by his own men;
Nicuessa perished miserably by the cruelty of his party; Basco Nunez
de Balboa was disgracefully beheaded; Narvaez was imprisoned in a
tropical dungeon and afterwards died of hardship; Cortez was
dishonored; Alvarado was destroyed in ambush; Almagro was
garroted; Pizarro was murdered and his four brothers were cut off.
Doubtless, many other martyrs could be mentioned, but perhaps the
foregoing will suffice to prove our case. As Napoleon once said, it is
the cause and not the death that makes the martyr, and many of the
foregoing martyrs perhaps deserved to die as they did. But, who

may say? An additional list will be found in "Fox's Martyrs," but they
are mostly religious martyrs, whereas the foregoing is general and
fairly representative of every age and of every calling.

Gentlemen, Be Seated
When the interlocutor says these words, all the men sit down. They
all assume that they are gentlemen; anyway, they know that they
have been called such, and they accept the appellation. Any man will
be offended if you say he is no gentleman. Every man wants to be
known as a gentleman. The sign that reads "Gentlemen will not
expectorate upon the floor—others must not," is very effective,
because every man who reads it will obey, fearing that if he does not
he will not be rated as a gentleman. You cannot appeal to him on
any stronger ground; the dangers of tuberculosis, cleanliness, the
ladies' skirts, and such, do not weigh so heavy as the argument that
real gentlemen do not expectorate. Take the lowliest laborer, and
you cannot pay him a higher compliment than to make him
understand that you rate him as a gentleman. Even pickpockets,
burglars and thugs pride themselves on being gentlemen, when off
duty, and it is their highest ambition to get dressed up and to
frequent the same hotels, restaurants and resorts that gentlemen
frequent. And yet, if you ask any of these what a gentleman is, he
cannot tell you. For that matter, who can? What is a gentleman?
What are the qualifications and requirements? Can a person be a
gentleman part of the time and not all the time, or is he born one
way or the other? Can a person who was not born a gentleman
acquire the title? Is it a matter of birth, a matter of character, a
matter of conscience, a matter of dress, a matter of conduct, or a
matter of education? Can a man who has been brought up in
ignorance, crime, filth, squalor, and degradation be educated to be a
gentleman, or will his real self pop out sometime and show that he
is not? The dictionary definition of a gentleman is: "A man of good
birth; every man above the rank of yeoman, comprehending
noblemen; a man who, without a title, bears a coat of arms, or
whose ancestors were freemen; a man of good breeding and

politeness, as distinguished from the vulgar and clownish; a man in
a position of life above a tradesman or mechanic; a term of
complaisance." But none of these definitions covers the modern
"gentleman"; not one is adequate. Chaucer's idea was that "He is
gentle who doth gentle deeds." Calvert's was that a gentleman is a
Christian product. Goldsmith's, that the barber made the gentleman.
Locke's, that education begins the gentleman and that good
company and reflection finishes him. Hugo's, that he is the best
gentleman who is the son of his own deserts. Emerson's, that
cheerfulness and repose are the badge of a gentleman. Steele's, that
to be a fine gentleman is to be generous and brave. Spenser's, that
it is a matter of deeds and manners. Shaftesbury's, that it is the
taste of beauty and the relish of what is decent, just and amiable
that perfects the gentleman. Byron's, that the grace of being,
without alloy of fop or beau, a finished gentleman, is something that
Nature writes on the brow of certain men. Beaconsfield's, that
propriety of manners and consideration for others are the two main
characteristics of a gentleman. Hazlitt's, that a gentleman is one who
understands and shows every mark of deference to the claims of
self-love in others, and exacts it in turn from them, and that
propriety is as near a word as any to denote the manners of the
gentlemen—plus elegance, for fine gentlemen, dignity for noblemen
and majesty for kings.
Chesterfield's opinion ought to be worth considering—"A gentleman
has ease without familiarity, is respectful without meanness, genteel
without affectation, insinuating without seeming art." Likewise
Ruskin's—"A gentleman's first characteristic is that fineness of
structure in the body which renders it capable of the most delicate
sensation; and of structure in the mind which renders it capable of
the most delicate sympathies; one may say simply 'fineness of
structure.'" The Psalmist describes a gentleman as one "that walketh
uprightly, and worketh righteousness, and speaketh the truth in his
heart," and Samuel Smiles adds that a gentleman's qualities depend,
not on fashion or manners, but or moral worth; not on personal
possessions, but on personal qualities. Thackeray intimates that a

gentleman must be honest, gentle, generous, brave, wise; and,
possessing all these qualities, he must exercise them in the most
graceful outward manner. That he must be a loyal son, a true
husband, and an honest father. That his life ought to be decent, his
bills paid, his taste high and elegant, and his aim in life lofty and
noble. A more modern view is that of the great English philosopher,
Herbert Spencer, who says that "Thoughtfulness for others,
generosity, modesty and self-respect are the qualities that make the
real gentleman or lady, as distinguished from the veneered article
that commonly goes by that name." And here's another view:
Gentleman—A man that's clean outside and in; who neither looks up
to the rich nor down on the poor; who can lose without squealing
and who can win without bragging; who is considerate of women,
and children and old people; who is too brave to lie, too generous to
cheat, and who takes his share of the world and lets other people
have theirs.
Originally gentleman was merely a designation, not a description,
and it was meant to apply to men occupying a certain conventional
social position. It had no reference to the qualities of heart, mind
and soul. Later the word gentleman was given an exclusively ethical
application. Both ideas are extremes, and both are wrong, because
the former might apply to thieves, liars, cads, fops and ruffians, and
the latter might apply to servants and slaves, many of whom are
men of the best and truest type. There is an old saw that runs—
"What is a gentleman?
He is always polite,
He always does right,
And that is a gentleman."
If it is difficult to ascertain what a gentleman is, it is not difficult to
ascertain what a gentleman is not. For example, a gentleman is not
—

1. One who jumps into the one vacant seat when there are women
standing.
2. One who smokes or swears in a public elevator in the presence of
a lady.
3. One who dashes through swinging doors and lets them bang into
the face of those behind.
4. One who jumps on the platform of a moving car when others are
patiently waiting to get on.
5. One who eats with his knife, picks his teeth in public, spits on the
floor, wipes his mouth on the tablecloth, coughs or sneezes in public
without covering his mouth, or cleans his nails in a public place.
6. One who carries his umbrella extended horizontally under his arm,
with the sharp ferrule sticking out behind to the inconvenience if not
peril of others.
7. One who rushes into a car before those in it have time to get off.
8. One who occupies two seats for himself and his newspaper or
parcels in a crowded car.
9. One who fails to apologize when he has unintentionally insulted
another.
10. One who refuses to apologize or make amend when he has
intentionally insulted another.
11. One who always wants to bet or to fight when he is getting the
worst of an argument.
12. One who neglects to respect old age.
13. One who is mean, selfish and inconsiderate of the rights and
convenience of others.
14. One who deliberately uses uncouth or vulgar language.

15. One who is intentionally neglectful of his appearance to the
extent of wearing soiled linen in public and of neglecting his person
so that he is obnoxious to the olfactory organs of those around him.
16. One who lacks tolerance and who wrangles with everybody who
does not do as he would like them to do.
17. One who has a hot temper and does not know enough to put his
foot on the soft pedal.
18. One who laughs at a drunken man or woman or who induces
them to become so.
19. One who thinks that the world owes him a living and who
proceeds to collect it from everybody he comes across, by foul
means or fair.
20. One who does not know that women, children and elderly people
are entitled to a preference and to unusual consideration on all
occasions.
Gentlemen, be seated, and we will inquire still further as to what a
gentleman is and is not. Of course, at this command you are all
seated. The commander knew that there would be no exceptions in
your judgment. But, even if you do not agree with the opinions of
those quoted above, you have your own notions as to what is a
gentleman, and it is a safe bet that not one of you live up to those
qualifications. The most perfect of gentlemen sometimes fail to live
up to their best. We all fall down once in a while.
Some people define gentlemen as follows:
Gentleman—One who does not wear detachable cuffs; one who
changes his shirt every day; one whose clothes are of the latest
pattern; one who wears a cane, a silk hat and patent leather shoes;
one who has money and spends it freely; one who tips the waiter
generously, and who would not soil his hands by shaking hands with
a laborer; one who is above work and who would not associate with
a common tradesman; one who respects to the point of worship

anybody who has money and who detests to the point of hatred
everybody who has not; one who has his nails manicured twice a
week, and who always wears gloves in public; one who thinks that
the greatest thing in the world is to belong to the smart set and to
be fashionable.
Such people forget that the gentleman is solid mahogany, while the
fashionable man is only veneer. They forget that the gentleman is
not so much what he is without as what he is within. You cannot
make a gentleman out of fine clothes, even if you add elegant
manners. Nor will education complete him. When you educate the
thief you do not necessarily cure his thievery, and you often make
him a more accomplished thief. And some of the greatest thieves
and cut-throats have the most elegant manners and wear the finest
clothes. The real gentleman must be a gentleman clean through,
from the center of his heart to the top of his brain. Culture and
refinement in the true sense proceed from within. While they can be
purchased at any good boarding-school, this is another brand, and
partake of the qualities of varnish. They are a sort of polish.
Gentlemen, be seated. Ah, you do not seat yourselves so quickly!
You begin to see the light. Perhaps you realize that you are not so
much of a gentleman as you at first thought you were. You may
have the instincts of a gentleman, you may have good breeding,
good manners, education, refinement, good intentions, even culture,
yet you know down in your secret souls that you have some qualities
that are not those of the real, true gentleman. You may have
gentleness, generosity, honesty, polish, and yet you lack some of the
other ingredients that are used in the manufacture of a gentleman.
But never you mind. None of us are perfect—not even the writer!
And you frown when you are told that you are not gentlemen. But
you are not. There is no such thing as a gentleman. How can there
be when a gentleman is a perfect man? The thing to do is to try to
be a gentleman. Let's try hard.
Gentlemen, be seated. You all sit, because you try to be gentlemen,
and, for aught I know, you are as much gentlemen as anybody.

Anyway, if you try, you are, to all intents and purposes; for, if a man
does the best he can he is entitled to the highest honors, and what
higher honors are there than to be known as a real gentleman?
Gentlemen, be seated, and we shall hear from a wonderful
philosopher, Herr Friedrich Nietzsche. A million sages and
diagnosticians, in all ages of the world, have sought to define the
gentleman, and their definitions have been as varied as their minds,
as we have already seen. Nietzsche's definition, according to
Mencken's translation, is based on the fact that the gentleman is
ever a man of more than average influence and power, and on the
further fact that this superiority is admitted by all. The vulgarian may
boast of his bluff honesty, but at heart he looks up to the gentleman,
who goes through life serene and imperturbable. There is in the
gentleman an unmistakable air of fitness and efficiency, and it is this
that makes it possible for him to be gentle and to regard those
below him with tolerance. The demeanor of highborn persons shows
plainly that in their minds the consciousness of power is ever
present. Above all things, they strive to avoid a show of weakness,
whether it takes the form of inefficiency or of a too-easy yielding to
passion or emotion. They never sink exhausted into a chair. On the
train, when the vulgar try to make themselves comfortable, these
higher folk avoid reclining. They do not seem to get tired after hours
of standing at court. They do not furnish their homes in a
comfortable, but in a spacious and dignified manner, as if they were
the abodes of a greater and taller race of beings. To a provoking
speech, they reply with politeness and self-possession—and not as if
horrified, crushed, abashed, enraged or out of breath, after the
manner of plebians. The gentleman knows how to preserve the
appearance of ever-present physical strength, and he knows, too,
how to convey the impression that his soul and intellect are a match
for all dangers and surprises, by keeping up an unchanging serenity
and civility, even under the most trying circumstances.
Thus spake Nietzsche, but he was really defining an aristocrat, or
one of the so-called nobility, for which he had a profound respect.

Here is still another definition:
Gentility—Perfect veracity, frank urbanity, total unwillingness to give
offense; the gentleness of right-hearted, level-headed good nature;
kindliness tactfully exercised through clear sense that duly
appreciates current circumstances involving the personal rights,
privileges and susceptibilities of others; and, while justly regarding
these, acting on what they generally suggest so considerately and so
gracefully that a pleasurable, heartfelt recognition of finest decency
is inspired in others.
An old wag once said, "I never refuse to drink with a gentleman, and
a gentleman is a man who invites me to take a drink." That is the
Kentucky idea. But this is not:
Gentleman—One who has courage without bravado, pride without
vanity, and who is innately—not studiously, but innately—considerate
of the feelings of others.
And so the definitions vary inversely as the square of the desirability
of the kind of gentleman we try to be. In brief, a gentleman is
indefinable as it is unmistakable. You can always tell him when you
meet him, but you cannot tell how or why.
Gentlemen, be seated. This is final. Just think over what you have
heard, and see if there is not now a clear idea of what a gentleman
is and is not. If you have read between the lines, you have seen the
true lights on the subject. Wit and mirth and humorous allusions—
such as they are—should not obscure the real issue. Do we not all
know now what a gentleman is? Quite true that we cannot define it,
without a very large vocabulary and thousands of words, yet we feel
that we know. And, knowing what a gentleman is, surely we shall all
try to be one. And then what more can the gods require?

Beards
And so the beard is coming in fashion again. Consoling thought to
you of the fertile facial soil and with ugly contour or ungainly
blemishes to conceal, but distressing to those chubby-faced,
masculine beauties whose tender skins will not yield a plentiful crop.
But, you have had your day, oh, ye of the germ-proof, Napoleonic
countenance; so, discard your Gillettes, and make way for his
majesty—The Beard. The halcyon days of the razor are no more, if
we are to believe fickle Dame Fashion, and we are now to welcome
the day of the shears. If nature has been stingy, and that glorious
excrescence, the beard, is impossible to you, mon cher, pray accept
our sympathy; but, please be generous enough to take the
inevitable with good grace, and not worry us with foolish arguments
about bearded barbarians and unsanitary savages. We know that
you can make a strong case against the beard, but we imagine we
can make one equally strong in its favor. All of your progenitors had
them, including Adam—if we are to believe the ancient monuments,
all of which show those gentlemen with a bushy beard of no mean
dimensions. You say the ancient Egyptians wore no beards? Yes, but
please observe that on occasions of high festivity, they wore false
beards as assertions of their dignity and virility, and always
represented their male deities with splendid hirsute adornments tip-
tilted at the ends. It is true that they called the Greeks and Romans
"barbarians" (bearded, unshaven, savages), and that about 300 B.
C., the latter began to shave and in turn to call other peoples
"barbarians"; but these incidents were only passing fancies, freaks
and fashions soon to make way for the approaching, persistent reign
of the beard. You say that Julian argued arduously against the
beard? Yes, but would you take for a model a man whose whole
body was bearded, and who prided himself on his long finger-nails
and on the inky blackness of his hands? And don't forget that the

reason Alexander abolished beards in his army was one that hardly
fits your case, for was it not because the enemy had a habit of using
the beard as a handle, much to the inconvenience—to say nothing of
the discomfort—of the victim?
The beard has had an eventful career, and has always been the bone
of contention between nations, churches, politicians, kings, gods,
and barbers. As to the last, suffice it to say that beards existed
before barbers, and that barbers are now as favorable to beards as
they are unfavorable to safety razors. As for the churches, they have
been alternately pro and con: Israel brought the beard safely out of
Egyptian bondage; the Orientals cherished it as a sacred thing; the
Scriptures abound with examples of how it was used to interpret
pride, joy, sorrow, despondency, etc., the Greek church was for
beards, and the Roman church against; the Popes of Naples wore
beards at various periods; and now, most of our popes, priests and
preachers keep their "chins new reaped." In Asia, wars have been
declared on alleged grievances concerning shaving, and Nero offered
some of the hairs of his beard to Jupiter Capitolinus who could well
have bearded a dozen emperors from his own. Herodotus has more
to say of beards than of belles, bibles and Belzebub, and the other
poets and historians have found inspiration in like theme. In some
times, beards denoted noble birth and in others they were tokens of
depravity or of ostracism. The Roskolniki, a sect of schismatics,
maintained that the divine image resided in the beard, and for ages
the beard was the outward sign of a true man. In brief, the beard
has had a Titanic struggle for existence, first up, then down, first on
and then off. Just as it would attain the zenith of its glory, some
beardless king would come along and dethrone it, as was the case in
Spain, for example, when Philip V's tender chin refused to bear fruit,
which calamity soon changed the fashion among the Spanish
nobility. And, no sooner would the bald chin be established in favor,
than some ugly-faced prince would come forward with an edict that
the elect must again display the manly beard, as in France, when the
young king's face was so disfigured with scars that he found a beard
necessary to give him an appearance of respectability, whereupon all

his faithful subjects found that they also had scars to conceal, much
to the dismay of the barbers.
Then, again, the beard was often attacked by the assessors, as well
as by the churches and fashions; for did not Peter the Great levy a
heavy tax on all Russian beards, and did not Queen Elizabeth, in
spite of bearded Raleigh, impose a tax of 3s. 4d. on all beards above
a fortnight's growth? These were unfair handicaps to the beard, and
greatly hampered its progress, but, beards, like truth, crushed to
earth will rise again, and so always did the beard. For, observe that
in the reign of Henry VIII the lawyers wore imposing beards, which
became so fashionable that the authorities at Lincoln's Inn made
them pay double common to sit at the great table; but mark that
this was before 1535 when Henry raised his own crisp beard which
afterwards became so celebrated. Beginning with the 13th century,
when beards first came in fashion in England, up to the present, the
poor beard has had a checkered career, but of late it has held its
own with commendable persistency, and now all Europe is bearded,
as it was in the beginning.
If the beard was sometimes held in respect, as in the Bastile, where
an official was kept busy shaving the captives, and as in our own
prisons, where the guests of the state are kept beardless, do you
say that occasionally it was held in contempt and betokens laziness
and rudeness? Yes, but, when your entire list of digressions is
exposed, and your whole catalog of objections exhausted, you will
find that His Majesty the Beard still waves triumphantly. It may be
trod under foot for a time, but, just as the shaven beard will soon
grow again, so will the beard that has been legislated against by
court, church or fashion. In days of old, to touch the beard rudely
was to assail the dignity of its owner; and when a man placed his
hand upon his beard and swore by it, he felt bounden by the most
sacred of oaths. We all have a certain reverence for traditions, and
those of the beard are still respected, among the uncivilized as well
as among the civilized. Was it not Juan de Castro, the Portuguese
admiral, who borrowed a thousand pistoles and pledged one of his

whiskers, saying, "All the gold in the world cannot equal this natural
ornament of my valor?" Persius associated wisdom with the beard,
and called Socrates "Magister Barbatus" in commendation of that
gentleman's populous beard. And do not the sculptors and painters
usually represent Jupiter, Hercules and Plato with the same tokens of
strength, fortitude, sturdiness and virility? Who would favor a
"beardless youth" to Numa Pimpolius—he of the magnificent flowing
beard? Who would prefer a Shakespeare, a Longfellow, a Whitman,
a Ruskin, a Charlemagne, shorn of their hirsute adornments? Or a
Lincoln, Grant or Lee? But, of course, there are beards and beards;
we are not lost in admiration at sight of such anomalies as those of
John Mayo ("John the Bearded"), or of Emperor Frederick
Barbarossa, nor even with that majestic forest of hair which was
attached to Queen Mary's agent to Moscow, George Killingworth,
whose beard measured five feet two inches, and which so pleased
the grim Ivan the Terrible that he actually laughed and played with
it. Coming down to the present, some of us will prefer the silky,
golden beard, such as adorns the handsome countenance of Judge
Wilkin, of the Children's Court; some the splendid snow-white beard
of Hudson Maxim, or the shorter and less white beard of our able
and amiable Edwin Markham; or the mixed, philosophic beard of
General Vanderbilt; or, perchance, we prefer the sandy, semi-gray
beard of that profound jurist, statesman, philosopher,—Judge
Gaynor. And then there is the erudite Bernard Shaw, and our
virtuous statesman Judge Hughes, and then there was the sage and
honorable keeper of the public baths, Dr. Wm. H. Hale, and Oscar
Hammerstein, the impressario. Yes, the beard is coming, so away
with your safety razors, and supply your barber with shears. Away
with your alum, salves and powders, and look up the old recipes for
hair-restoring. The Roman youths used household oils to coax the
hairs to grow, but the apothecaries of those days were not so
cunning as ours, and soon we may expect to see the bill-boards and
advertising pages filled with notices of new preparations guaranteed
to grow a beard in a night, and directions how to care for, dress,
comb, clip and preserve it. No doubt we shall soon become as
careful of those sacred emblems of maturity and manhood, our

whiskers, as Sir Thomas Moore was of his, who, as he put his head
upon the block, carefully laid his beard out of the way, and then
cracked a joke. What kind of a beard shall we wear? Consult the
artists and barbers, and trim it as you do your hair—as best suits
and becomes you. Charles the First adopted the Vandyke beard,
after the artist of that name. Ruskin, and other philosophers, wore
their beards as nature intended, trimming them about once every
decade. Actors, waiters, and doctors will probably wear no beards,
for obvious reasons, but they will all wish they could, if they read
James Ward's "Defense of the Beard," in which eighteen excellent
reasons are given, among which might be mentioned, protection to
throat and chest, and Nature. And yet, on the other hand, there are
serious objections to the beard, among which is the one made
immortal by those classic lines of Homer—or was it Lewis Carroll?—
which runneth thus:
"There was once a man with a beard,
Who said, 'It is just as I feared:
Two Owls and a Hen,
Four Larks and a Wren
Have all built their nests in my beard!'"
There has been some scientific inquiry as to why woman was made
beardless, but the question was never satisfactorily settled until the
poets became interested in the problem, and the result was as
follows:
"How wisely Nature, ordering all below,
Forbade a beard on woman's chin to grow;
For, how could she be shaved—whate'ver the skill—
Whose tongue would never let her chin be still."

Test Bank for Java Software Solutions, 9th Edition John Lewis

Gambling
In 1890, a reformed gambler named John Philip Quinn, wrote a
book, "Fools of Fortune," which I read with interest when it first
came out. Later I met this man and saw him expose numerous tricks
of gamblers. The book comprehends a history of the vice in ancient
and modern times, and in both hemispheres, and is an exposition of
its alarming prevalence and destructive effects, with an unreserved
and exhaustive disclosure of such frauds, tricks and devices as are
practised by professional gambler, confidence man and bunko
steerers; and the book was given to the world with the hope that it
might extenuate the author's twenty-five years of gaming and
systematic deception of his fellow men.
I wish every boy and every public official could read that book. Its
pages are twice the size of these, and there are no less than 640 of
them—a big and a valuable book. It would do more good in the
world than a great many so-called religious books that I could
mention; and, if I am ever rich, I would like to have it reprinted and
sold for ten cents a copy so that everybody could get one.
Alongside of this book in my library is another, entitled, "What's the
Odds," by Joe Ullman, the famous (or infamous) bookmaker. What a
contrast! This book tells many "interesting" stories of the turf, of the
pool-room and of the card-room, and it tends to cast a luring glamor
around racing and all sorts of gaming.
By the side of this book in my library is another, entitled "Gambling:
or Fortuna, Her Temple and Shrine. The True Philosophy and Ethics
of Gambling," by James Harold Romain, which is an able defense of
gambling. How much harm these two last-mentioned books may
have done, no man may say. Certainly they have done no good. If

ever a book should be suppressed by law, these two books should
come first.
Mr. Romain says, "The keepers of gambling resorts are denounced,
as though they were responsible for the gambling propensity in
mankind. Resorts for gambling do not cause the passion. It is a
tendency to which all men are prone, more or less. The essential
fact is the existence of this passion. There can never be great
difficulty in obtaining the means for its gratification."
Now, it is quite true that gambling is a tendency to which most
people are prone, more or less, but that is no argument for
increasing the temptation, nor for encouraging the vice. Men are
prone to steal, to drink, to be dishonest, to lie, to cheat, to be
immoral; but these tendencies must be checked and suppressed, not
encouraged. Because some men will steal, should we license them
and furnish them with ways and means to carry out their brutal
instincts? Civilization is striving to eliminate man's brute passions.
Thousands of institutions such as the law and the church, the
prisons and reformatories, the libraries and the schools, are
constantly combating man's animal tendencies. Shall we stop all this
and let man's passions have full sway? Mr. Romain says, yes. He
says, "In the name of liberty and equality, a brave battle has been
fought for individuality. Unjust and unwise interference by the state
has been ably resisted. It is demanded that private judgment be
released from the embrace of authority. The truth is, one man has
no natural right to make laws for another. True, he may repel
another, when his own rights are infringed, but he has no right to
govern him." Of course, this is anarchy. The doctrine of "no laws" is
an exploded theory. By common consent, the world has come to an
understanding that the majority of the people shall make laws to
govern the whole, and there is no other way. What is detrimental to
the community must be suppressed, and the law is the best
suppressor.
While Fortuna may proudly enumerate her great votaries in America,
including Aaron Burr, Edgar Allen Poe, William Wirt, Luther Martin,

Gouverneur Morris, Daniel Webster, Henry Clay, General Hayne, Sam
Houston, Andrew Jackson, Generals Burnett, Sickles, Kearney,
Steedman, Hooker, Hurlbut, Sheridan, Kilpatrick, Grant, George D.
Prentiss, Sargeant S. Prentiss, Albert Pike, A. P. Hill, Beauregard,
Early, Ben Hill, Robert Toombs, George H. Pendleton, Thaddeus
Stevens, Green of Missouri, Herbert and Fitch of California, Jerry
McKibben, James A. Bayard, Benjamin F. Wade, Broderick, John C.
Fremont, Judge Magowan, Charles Spencer, Fernando Wood and his
brother Benjamin, Colonel McClure, Senator Wolcott, Senator
Pettigrew, Senator Farwell, Matthew Carpenter, Thomas Scott,
Cornelius Vanderbilt, Hutchinson of Chicago, and Pierre Lorillard;
think of the long list of greater men who were not addicted to
gambling. This list is fairly complete, yet it is by no means
representative. If these men had the passion, they no doubt felt
sorry for it and they would be the first to warn others of the vice.
Some of them were ruined by it. It is a folly to be ashamed of, not to
be proud of. It is a weakness, and all great men have their
weaknesses. Think of the great men who were inveterate smokers
and drinkers; yet we would not hold them up as examples for the
young simply because they acquired these bad habits. Are we to
emulate the faults of the great, or their virtues?
Of all the passions that have enslaved mankind, none can reckon so
many victims as gambling. In the wrecking of homes, in the
destroying of character, in the encouragement of dishonesty, in the
dissolving of fortunes, gambling has only one rival—drink. The two
are brothers. They walk hand in hand. One seldom exists without
the other. If drink comes first, gambling follows shortly; if gambling
gets hold of its victim first, drink soon joins his brother. And with
these two terrible, fascinating, insidious habits firmly entrenched in a
man's system, all the other vices are invited in to keep the others
company. Smoking, a lesser evil, usually accompanies the rest, in
fact usually comes first; but it is hardly to be classed as a vice, since
it in itself has no immoral effects, and is simply a bad and an
expensive habit, although it is one that many enjoy without harm or
danger, even with profit. Gambling appeals to a latent instinct, and

hence is all the more alluring. It is a disease that, when it once gets
hold, seldom lets go. The victim may shake it off, for a time, but it
will surely show its fangs again, and it will require a struggle and
many of them, throughout life, to conquer it. It will crop out in
divers ways and its influence will be felt in all transactions. True, all
life and business is a gamble, in one sense—that is, a chance, but
that is no reason why we should make gambling King. Our efforts
should be directed to dethroning it, not to crowning it.
If you have a boy growing up, remember that he has a latent
instinct to gamble. Remember that unless you show him the dangers
of the vice, he will surely get the fever. It is just as sure as it is that
he will be tempted to steal and to lie. You will observe him shooting
marbles for gain. Then, craps. Then he will be playing cards for
money. Then he will get interested in the penny-slot devices that are
to be found in the cigar and candy stores. He will keep a sharp
lookout for prize packages. He will take a chance in every lottery
that he hears of, including those that are usually conducted in
church fairs. Next, he will hear of faro, roulette and other games of
chance, and soon he will find his way into a regular gambling den.
He will probably lose, the first time, and then he will save up, and go
again to recover his losses. If he loses again he will have all the
more reason to go again, to get square. If he should win the first
time, he will get the fever anyway, and he will at once see visions of
an easy fortune ahead. Either way, he will stick to it, and to stick to
it means ruin. He will need more money than you will give him, and
he will be tempted to get money by dishonest means. If he does not
steal, he will perhaps take something from the house and sell it in
order to get money with which to gamble. If he cannot get that
something in your home, he may be tempted to get it from some
other home. He will sell his toys. He will go without shoes and spend
the money at gambling. If he cannot get money, he will run away
and earn it. He will forget all your teachings and do anything to get
money. And, when once he gets into one of those gilded palaces of
the devil, where big stakes are played for, where everything is
bright, elegant and alluring, where one man is seen to make a

fortune in a night, which sometimes happens, and where sumptuous
tables are spread with all the luxuries and dainties of the season for
the delight of the patrons, where wine and cigars are freely given to
both winner and loser—then bid goodbye to your boy, for he is lost.
The chances are that he will never get over it. The fascination will be
too much for him. He will surely go again. Win or lose, he will look
forward to the day when he can try his luck with the great Goddess
of Chance. The yawning jaws of the tiger are ever open for fresh
victims such as he, and if he gives them a chance they will inevitably
close down on him. If he loses at first, he will begin to study
"systems" to beat the game. He will spend sleepless nights studying
how to win out. If he finds that, with all his studying, he still cannot
retrieve his losses, he will try other forms of gambling, such as horse
racing, but all with the same result. He is bound to lose in the end.
But, the strange thing is, that you cannot make him believe this.
Every man seems to have an inborn notion that he is different from
everybody else; that he is, by some freak of nature, a marked man
to win; that if he keeps it up long enough luck must change; that he
above all others has been picked out by Dame Fortune to win; that it
is only a question of time when luck will again smile upon him. So,
he keeps it up, chasing the will o' the wisp, following the rainbow to
find the proverbial pots of gold that are said to lie at the other end.
History proves all this. The road to ruin is straight and clear. It is
easy to follow. Walking is good. It is well lighted. The mirage of
Fortune looms up big at the other end which seems just a little
farther on. He may get weary and discouraged, at times, but Hope
and Promise beckon him on. He sees his possessions vanishing, as
he plods on, he sees his reputation and character leaving him, but
he believes that these can easily be restored when he arrives at his
destination. But he never arrives. He falls by the wayside. He dies,
mourned by few, shunned by many, discouraged, desolate,
homeless, friendless, forsaken—a worthless wreck.
Among the hundreds of thousands of gamblers, you can count the
few prosperous ones on your fingers. Whether it be stock-market
gamblers, race track gamblers, card gamblers, or what-not, the

universal law is that they all must lose in the end. Every once in a
while you read of some famous once-rich gambler who has just died
poor and forsaken, fortune gone. The few successful ones are
successful only for a short time. And the chances of your boy being
one of the successful ones is about equal to his chances of becoming
the king of England. The odds are all against it. In playing against
the dealer, or bookmaker, or "house," the percentage is large against
him. If by chance he should win, there are two chances to one that
the gambler will get it all back and more too, at the next sitting.
People say, "I will try it once more, and I am sure to win this time,
and if I do I will quit the game forever." But the forever never
comes. If they win, they will soon come to an understanding with
themselves that they will try it just once more, to win just a little
more, then stop. If they lose, they soon agree with themselves that
they will try it just once more to get back what they lost. In either
case they are bound to get back to the gaming table, and the
gamblers all know this. Hence, when the professional gambler sees a
winner leave his place, he does not frown; he only smiles, because
he knows that the winner will soon be back to drop his winnings plus
a little more.
And what are we to do with this common enemy of mankind? Are
we to sit down and sigh, and say, "Well, people will gamble anyway,
and if they are fools enough to throw away their money that way, let
them do it"; or are we to bend our energies to suppress it? Are we
to allow gambling houses to exist in our midst, thus inviting our
young men to become victims? Are we to allow lotteries and petty
gambling devices everywhere as we do now? Are our churches to
encourage the vice at their fairs in order to make money to redeem
the world? No, we must stamp it out wherever we find it.

Wedding Bells
Wedlock, indeed, hath oft compared been
To public feasts, where meet a public rout,
Where they that are without would fain go in,
And they that are within would fain go out.
Sir John Davies.
Let us listen, for a moment, to the merry jingle of the wedding bells,
as they echo through the corridors of the Hall of Time. What is a
wedding, and a marriage, and why? What object was sought, in the
beginning, when custom demanded a marriage ceremony before
cohabitation? Why has that ancient custom followed man to every
far corner of the globe, and why do all peoples resent any effort to
destroy that custom? Why so many different forms of ceremony,
what do they mean, and why do they differ so?
Bolingbroke says that marriage was instituted because it was
necessary that parents should know their own respective offspring;
and that, as the mother can have no doubt that she is the mother,
so a man should have all the assurance possible that he is the
father: hence the marriage contract, and the various moral and civil
rights, duties and obligations which follow as corollaries.
Monogamy was the original law of marriage, but in Genesis we are
told that Lamech took unto himself two wives. The Jews, in common
with other Oriental peoples, married when they were very young,
but the Talmudists forbade marriage by a male under thirteen years
and a day. There was not much ceremony, in the early days, except
the removal of the bride from her father's house to that of the
bridegroom, called "taking a wife," and in primitive ages this was
done by seizure and force. The only "ceremony" took place on the

preceding day, when the marriage had been agreed upon in
advance, and consisted of a formal elaborate bath by the bride in
the presence of her female companions. In later times, marriage
ceremonies gradually became very elaborate, and have generally
remained so and became more so ever since, in all parts of the
world. Abraham appears to have the honor of having secured the
first divorce in history, for we are told he sent Hagar and her child
away from him. In Deuteronomy XXIV, it is stated that a man had
the power to dispose of a faithless wife by writing her bill of
divorcement, giving it into her hand and sending her out of his
house. When a man died, without issue, his brother had first claim
upon the widow, and she could not marry another till the brother
had formally rejected her. One peculiarity of the ancients was, that
they assumed that the impending wedding of a couple had a very
depressing effect, and it was consequently the custom for all friends
and neighbors to take means to cheer up the doomed ones by all
sorts of boisterous amusements. Married life was looked upon as a
business, and perhaps a perilous one.
Cecrops seems to have been the first to introduce among the
Athenians the formal marriage ceremony with all its solemn and
binding obligations. The ancient Greeks early decided that marriage
was a private as well as a public necessity, and the Spartans treated
celibacy as a crime. Lycurgus made laws so that those who married
too late, or unsuitably, or not at all, could be treated like ordinary
criminals, and not only was it unrespectable to be a bachelor, but it
was dangerous. Plato preached that a man should consider the
welfare of his country rather than his own pleasure, and that if he
did not marry before he was thirty-five he should be punished
severely. The Spartans advocated marriage for the reason that they
wanted more children born to the state, and when a married woman
gave birth to no children she was made to cohabit with another
man. The Spartan King, Archidamus, fell in love with and married a
very little woman, which so incensed the people that they fined him:
they did not believe in marriage for love, but in marriage for big,
sturdy offspring. Often, fathers would choose brides for their sons,

and husbands for their daughters, who had never seen each other,
and compel them to marry. In Greece, until Aristotle put a stop to it,
the custom of buying wives was common.
By the Romans, as well as by the Jews and Greeks, marriage was
deemed an imperative duty; and parents were reprehended if they
did not obtain husbands for their daughters by the time they were
twenty-five. The Roman law recognized monogamy only, and
polygamy was prohibited in the whole empire. Hence, the former
became practically the rule in all Christiandom, and was introduced
into the canon law of the Eastern and Western churches. During the
time of Augustus, bachelorhood became fashionable, and to check
the evil, as well as to lessen the alarming number of divorces, which
were also getting fashionable, Augustus imposed a wife tax on all
who persisted in the luxury of celibacy.
The superstition that some days and months are unlucky or lucky for
weddings seems to have originated with the Romans, May and
February being thought unpropitious, while June was particularly
favorable to happy marriages. These beliefs were based on things
which cannot possibly concern people of other climes and religions,
and, like all superstitions, are unfounded and absurd.
We know very little of the marriage affairs of the ancient Egyptians,
but we do know that they were not restricted to any number of
wives. In modern Egypt, a woman can never be seen by her future
husband till after she has been married, and she is always veiled. A
similar custom prevailed in ancient Morocco, the bride being first
painted and stained, and then carried to the house of her husband-
to-be, where she was formally introduced to him. He was satisfied,
however, that she would suit him, for he had previously sent some of
his female relatives to inspect her at the bath. The Mahomedans of
Barbary do not buy their wives, like the Turks, but have portions
with them. They retain in their marriage rites many ceremonies in
use by the ancient Goths and Vandals. The married women must not
show their faces, even to their fathers. The Moors of West Barbary
have practically the same customs as the Mahomedans and the

Moroccoans the groom never seeing the bride till he is introduced to
her in the bridal chamber. The modern Arabians, since they have
conformed to the Koran, marry as many wives as they please, and
buy them as they do slaves. Among the Bedouins, polygamy is
allowed, but generally a Bedouin has only one wife, who is often
taken for an agreed term, usually short,—which sounds something
like the "trial marriage" plan recently suggested by a now-famous
American lady. The wedding consists in the cutting of the throat of a
young lamb, by the bridegroom, the ceremony being completed the
moment the blood falls upon the ground. Among the Medes,
reciprocal polygamy was in use, and a man was not respectable
unless he had at least seven wives, nor a woman unless she had five
husbands. In Persia, living people were sometimes married to the
dead, and often to their nearest relations. In the seventeenth
century, the nobility might have as many wives as they pleased, but
the poor commonality were limited to seven: and they might part
with them at discretion.
Trial marriages were also in vogue in Persia, and seldom was a
marriage contract made for life. A new wife was a common luxury.
Persian etiquette demands that before the master of the house no
person must pronounce the name of the wife, but rather refer to her
as "How is the daughter of (naming her mother or father)?"
The Chinese believe that marriages are decreed by heaven, and that
those who have been connected in a previous existence become
united in this. Men are allowed to keep several concubines, but they
are entirely dependent on the legitimate wife, who is always
reckoned the most honorable. The Chinese marry their children
when they are very young, sometimes as soon as they are born.
In Japan, polygamy and fornication are allowed, and fathers sell or
hire out their daughters with legal formalities for limited terms. In
Finland it was the custom for a young woman to wear suspended at
her girdle the sheath of a knife, as a sign that she was single and
wanted a husband. Any young man who was enamored of her,
obtained a knife in the shape of the sheath, and slyly slipped it in

the latter, and if the maiden favored the proposal, she would keep
the knife, otherwise she would return it.
In another part of Finland, a young couple were allowed to sleep
together, partly, if not completely dressed, for two weeks, which
custom, called bundling or tarrying, was common in Wales and the
New England States, and is supposed not to have resulted in
immoral consequences.
In Scotland, the custom has long prevailed of lifting the bride over
the threshold of her new home, which custom is probably derived
from the Romans. The threshold, in many countries, is thought to be
a sacred limit or boundary, and is the subject of much superstition.
In the Isle of Man, a superstition prevails that it is very lucky to carry
salt in the pocket, and the natives always do so when they marry.
They also have the international custom of throwing an old shoe
after the bridegroom as he left his home, and also one or more after
the bride as she left her home. In Wales the old-time weddings were
characterized by several curious customs, such as Bundlings,
Chainings, Sandings, Huntings and Tithings. In Britain, before
Caesar's invasion, an indiscriminate (or but slightly restricted)
intermixture of the sexes was the practice, and polygamy prevailed;
and it was not uncommon for several brothers to have only one wife
among them, paternity being determined by resemblance.
The foregoing facts and customs do not show the evolution of
marriage, because in some countries the same forms and customs
prevail to-day that prevailed six thousand years ago. As civilization
advances, however, we find that the tendency is toward a more rigid
enforcement of the marriage contract, and strictly against polygamy.
The sanctity of the home and respect for marriage vows have not
only passed into the statute law of civilized nations, but they have
become proverbial with most all of the enlightened people. It must
also be observed, however, that at the present time there seems to
be a tendency in this country to make marriage more difficult and
divorce more easy.

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