grapple with only those who present you with argument? I have no right to expect from you more consideration than has been meted out to better men; still, you can but refuse this rejoinder to your August editorial, which is respectfully offered for publication in your journal. If you are quite sure of your ground, you can only gain strength from exposing my weakness, but even if you are not sure of it, both the requirements of simple justice and the amende honorable to Single Taxers would still plead for the publication of this article. You say that Mr. George has obtained no standing of consequence in either politics or economics "because his teachings are violative of the public concept of truth." Do you really believe that the fact that he has obtained no standing of consequence in politics is in any way derogatory to his character or his teaching? Do you not know full well that a Bill Sykes, a Jonas Chuzzlewit, or a Mr. Montague Tigg would have a hundred chances to attain that distinction to-day to the one chance that Henry George, Vincent de Paul or even Jesus Christ would have? Don't you know this well, and if you do, why do you use it as an argument against Henry George? As to his standing in economics, that, I submit, is a matter of opinion. You think he has no standing of consequence; I think his teaching is the most active ferment in the economic thought of to-day. We may be both mistaken, but whether we are or not cuts no figure in the truth or falsity of the Single Tax. But it is worth while to point out that the reason you have given for his lack of "standing" lends neither weight nor force to your argument. "Because," you say, "his teachings are violative of the public concept of truth." When did the public concept of truth become the standard by which to test it? The public concept of the best form of money is, and has been for thousands of years, gold and silver coins. I am much mistaken if that be your concept. By the way, why did you not say "violative of truth," instead of "violative of the public concept," etc.? I guess you had an inward consciousness that a thing is not true or false by public concept, but by being inherently so. What Henry George taught was inherently true or false before he ever taught it, and would be so still if he had been never born. The only difference would be that so many of us who now bask in the blessed light of inward, if not of outward, freedom would, in that event, be still barking with the great blind multitude over every false trail along which blinder teachers might be leading them and us.