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Show rags and poor food, but it is impossible im-possible for mo to get used to such a positive and active thing as work. Do not think that I have never tried. Hero at this place wo must work for our food and lodging, and I was put to sawing wood. I made an effort, but was soon discouraged and, refusing to try. any more, I was told that I must leave if I Would not work. It is not that I would net, but I cannot. - So I nm going to leave in a few minutes." All that is but introductory to his real system of philosophy. Here is the system as he epitomized it: I have no desire to be otherwise than I am. Consequently I am nearer to contentment than many words "Move on!" words so familiar famil-iar to the tramp, philosopher though he be. Who knows? men of better fortunes, who are tormented tor-mented with hope and fear, and are always concerned with dissatisfaction dissatisfac-tion with their present, and apprehension appre-hension of their future affaifs. Ex- citement wears men out, as motion does machinery; inertion rusts them as it does steel and iron, but I have a gentle motion of mind and body so that I neither rust nor wear out. I am without responsibility, or care, or trouble; . nothing that may happen, hap-pen, or that anybody can do, can disturb my serenity. I do not care if it rains, for I do not mind being wet; the weather does not concern me, for in the winter I am in the South; clothes enough are given me, I get enough to eat and smoke; I believe nothing, I hope nothing, I expect nothing In short, I am as contented as a human being may be, and I call myself a philosopher. I I have more right to that, title than men who torment themselves with speculations about infinity, and the soul of man, and a, thousand other things which are "of no consequence in this world. I live .what Tpreach, and that is, Nothing. From my po- j sition of peace and contentment I can look with pity upon men who struggle only to fail at last, whose, desires are never realized, who hope and are ever disappointed, who expect ex-pect much and receive little, and who finally lay down their wearisome weari-some burdens and are glad to die. Happy am I to escape these things, and to live or to die, with an equal indifference and contentment. All that has the true philosophic twang, for what is philosophy but contemplation and reflection? Where action begins, there philosophy philos-ophy ceases. This man, this tramp, this Weary Waggles of the Wayside, Way-side, says he has found contentment. content-ment. Can the world give man more than that? Has not the task of the philosophers, from Thales to Hartmann, been to find the way to perfect contentment? Contentment Content-ment is peace, and i:eace is the longing of each human soul. Peace is the New Jerusalem . of the Christian, the Nirvana of the Buddhist This tramp calls himself him-self a philosopher. And does he 1 not justly call himself one? This tramp has told us of his thought but not of his action. He says he wag born without energy. But ho signally fails to complete his account of himself when he neglects to state how it is that he gets energy enough to tramp from one town to another, for he cannot always ' hit the brake". It may be that the tramping occurs during a temporary aberation of mind, a time when philosophy is not in ' tho ascendant. And it may bo that there is a talismanic force in tho A TRAM? ON TRAMPING. ' The season of the" tramp has come, and soon he will spread over tho. land like little toads after a rain iu summer. The tramp, being be-ing poor, is always with us. One tramp goeth and another cometh. As a being separate and apart from the rest of his fellow men, he U interesting as a study, and -not as iv companion. The Louisville . Courier-Journal got avery interesting inter-esting study of the "philosophy of .tramping" from one of the craft.. It is interesting it might almost bo said to be philosophical; from the peripatetic point of view it certainly is. The tramp interviewed by the Courier-Journal says there is a philosophy of tramping; arid then Jie proceeds to tell wherein it consists con-sists He declared there were reasons why he chose to live as he did. Upon reflection he was cbn-yinced cbn-yinced that tne principal one was 'an absolutely unconquerable disinclination dis-inclination to work." He said lie was brought up well, but was al- I Trays remarkable for a lack of energy en-ergy and force. The scoffer would Bay that he was always remarkable for laziness, for what, after all, is laz'ness but lack of energy? This niu.i said he had watched the efforts of other men, had observed their success and thedr failures, but ho had never endeavored to do any tiling in his life. " "I 'detest exertion," ex-ertion," said he. "It was born in mo. I have not the energy to try to overcome it. Men have said to mo, 'Try to do something; be a man; exert yourself to action; per-Bisil per-Bisil in trying, and you will over-coiiio over-coiiio laziness and will acquire energy en-ergy as a part of your character.' Tit V might as well stand by the bedside of a sick man and say, 'Be well; take the pure blood and the j he.Jth and strength that are in my bovy and get up and bo strong ag;..n'. Are there not mental dis- eat s as pronounced and as incur- ? fib' j as physical ones? They have the energy; I. have not, and nothing noth-ing can ever give it to me. . 1 can aci'it-itom myself to anything pas- fiiv j aud negative, as uncleanhnoss, 1 |