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summer Pickerbaugh had shouted and hand-shaken his way through a brief Chautauqua tour in Iowa, Nebraska, and Kansas. Martin realized that though he seemed, in contrast to Gustaf Sondelius, an unfortunately articulate and generous lout, he was destined to be ten times better known in America than Sondelius could ever be, a thousand times better known than Max Gottlieb.

He was a correspondent of many of the nickel-plated Great Men whose pictures and sonorous aphorisms appeared in the magazines: the advertising men who wrote little books about Pep and Optimism, the editor of the magazine which told clerks how to become Goethes and Stonewall Jacksons by studying correspondence-courses and never touching the manhood-rotting beer, and the cornfield sage who was equally an authority on finance, peace, biology, editing, Peruvian ethnology, and making oratory pay. These intellectual rulers recognized Pickerbaugh as one of them; they wrote quippish letters to him: and when he answered he signed himself "Pick," in red pencil.

The Onward March Magazine, which specialized in biographies of Men Who Have Made Good, had an account of Pickerbaugh among its sketches of the pastor who built his own beautiful Neo-Gothic church out of tin cans, the lady who had in seven years kept 2,698 factory-girls from leading lives of shame, and the Oregon cobbler who had taught himself to read Sanskrit, Finnish, and Esperanto.

"Meet Ol' Doc Almus Pickerbaugh, a he-man whom Chum Frink has hailed as 'the two-fisted, fighting poet-doc,' a scientist who puts his remarkable discoveries right over third base, yet who, as a reg-lar old-fashioned Sunday-school superintendent, rebukes the atheistic so-called scientists that are menacing the foundations of our religion and liberties by their smart-aleck cracks at everything that is noble and improving," chanted the chronicler. 236