is recognized, and it is easier to call this cause “luck” than to search for it and to identify it. I am not sure that we are right in objecting to this procedure. We do not object to lumping together the totality of unconsidered causes and calling them “chance”. It is legitimate to do so when it is impossible to discover and treat them separately. In like manner it may be considered proper to call a man “lucky” when the causes of his success evade detection, though we may be sure that they exist. It is in this sense that it is better to be born lucky than rich. This was what Napoleon meant, I have no doubt, by his question, “Is he lucky?” He might have said, “Is he uniformly successful, for reasons that do not lie on the surface? If so, we must assume the existence of causes, though we cannot detect them. Doubtless he will continue to succeed, even if we can not always tell why. That is the kind of man that I prefer.” Just a little philology here may throw additional light on our subject. I have said that Napoleon’s question was, “Is he lucky?” Now of course Napoleon did not use these words, because they are English words, and he spoke in French. What he said, doubtless, was “_Est-il heureux?_” We translate _heureux_ in two ways, “happy” and “fortunate”, but they are really the same, for happy means “of good hap”, or good fortune. When we say “by a happy chance”, we go back to this primitive meaning. The word _heureux_ is derived by the French lexicographers from the Latin _augurium_, so that its basic meaning is “of good augury.” I think you will agree with me that there is something more here than mere chance. The augur’s business was to ascertain the will of the gods, and all through we have the idea of some impelling force that makes things turn out as they do. If this force, whatever it was, was on the side of the candidate, Napoleon wanted him. As for our word “luck” itself, it is purely Teutonic and our lexicographers do not trace it beyond its earlier forms. It should be noted, however, that in many of these, as in the modern German _glück_, it means happiness as well as chance. This wide association of ideas may be taken to mean that happiness was regarded by our forefathers as always the sport of chance; but I prefer to regard it as an evidence that a life in which everything is for the best--where no mistakes are made and where all is fair sailing and successful outcome, is dependent on some fundamental cause. These “lucky devils”, that we see all about us--the ones who “always fall right-side-up”--the men whose touch turns everything into gold--the college students who pass examinations because the questions happened to be the very ones they knew--all these are people whose “luck” can usually be depended on to last. It is all right to explain their success by calling them “lucky”, so long as we do not forget that this is merely a word to cloak our ignorance of the real causes.