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systems to install, and souls to save. Excepting the last, all efforts were
related to the mugeles. and the sinews. No parasitic pauperism could be con
doned. Everybody worked and worked hard to make the future life of posterity
safer than that which the Mayflowerites and the pioneers had found. Even

| children before their teens picked the weeds, fed the pigs, chased the cattle
—with the assistance of the companion dog—-, hoed the corn, and helped in

the harvesting of the crops. Life was really work on six days of the week of
one sort, and work on the seventh day of another brand; for no one rested on
Sundays. The sabbath was reserved for work in the direction of soul-salvation,
while on the week days the settlers worked for their salvation from starvation.
Individually and collectively, this work-habit pattern has been imposed as a
heritage on our generation. Traditionally, we are work-minded.

Our age, however, shows a growing rebellion against continuous work, +
hard work, menial work, work of any sort to which there is no joyful accom—
paniment. With a Rousseauian romanticism, children ars prastated with a new
Bill of Rights of continued play and freedom from the drudgery of work; laws
are enacted to guarantee their liberties. The adolescents, habituated to
play and recreation extend their childhood "rights" into the post adolescent
age periods. Even college men and women abstain from work because of the
sentimental generosity of their parents or relatives and the coercion of
the tax payers. Ta spite of the mounting number of self-supporting students
in the educational institutions, very few work for their education as their
ancestors did, Religious and philanthropic sonkiantte. buttressed by govern-
mental paternalism, obviete the fear of starvation for those who refuse to
work. Nor do the students need to work hard in order to receive their

parchments; the devious ways of passing a grade or securing G@iploma are well

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