A lifelong revolutionary, Lafargue was husband to Laura Marx (Karl’s daughter) and friend to Friedrich Engels. He founded the French Workers Party; he was the first socialist elected to a French parliament. He was, in other words, a serious figure, not some louche provocateur or drawing room contrarian, and while there’s an undeniably utopian element to his work, The Right to be Lazy is written as an immediate political intervention, not an exercise in whimsy.

Much of the book consists of a contrast between ideas about work in Lafargue’s day and the very different attitudes held in earlier societies, particularly in classical antiquity. Ancient Greek philosophers regarded work as an activity fit only for slaves. So where others hailed the arrival of modern industry as progress, Lafargue saw regression.

A young man had occasion to move from where he had hitherto lived, to another district. He had been associated with Presbyterians in his former abode, but it occurred to the clergyman of the Episcopal Church in the neighbourhood that the young man might suitably be invited to become a member of that Church. This was accomplished; but not long afterwards it transpired that he was about to join the Roman Catholics. On hearing this a friend of the Rector, who, like himself, was a keen curler, remarked, "Man, you've souppit him through the Hoose."

in curling, you want to sweep the ice enough to get your team's stone to the target, or 'House', but not so much that it overshoots. Meanwhile, the Presbyterians are an extremely low church denomination of Christianity; Catholicism is of course a very high church; the Episcopalians are somewhere between the two. By encouraging the new arrival to join his church, only to lose him to the Catholics, the Rector has metaphorically swept him through the House … or souppit him through the Hoose!

A lady remarked to a former Bishop of London on one occasion 'Oh! Bishop, I want to tell you something very remarkable. An aunt of mine had arranged to make a voyage in a certain steamer, but at the last moment she had to give up the trip; and that steamer was wrecked; wasn't it a mercy she did not go in it?'
'Well, but,' replied the bishop, 'I don't know your aunt.'

A certain Scot was not very well, and the doctor was called in. On making enquiries the doctor found that the man was mainly depending on farinaceous food, living, as his wife admitted, on "porridge and milk and whiles brose and tatties," so he said: "I think your husband should take some animal food; it will brace him up."
The wife seemed rather dubious, but replied, "Well, I suppose he micht try."
"All right" said the doctor, "I had better call again in a few days to see how he does."
And sure enough, in due course, the doctor arrived and on asking the wife how the new diet was suiting her husband, received the following reply:
"Weel, he manages middlin' well wi' the neeps; and whiles the linseed cake, but oh! doctor, he canna thole the strae!"

In the Scottish Presbyterian Churches there is a plan whereby a minister who, through advancing years, finds the burden of his charge too heavy, can be partly relieved by the appointment of what is known as an "assistant and successor."
In this way an element of permanence is secured for the assistant or colleague, since, humanly speaking, it is only a matter of time when he will have full charge, and the full stipend, such as it may be.
I remember that the late Dr. Marshall Lang, who was a Moderator of the Church of Scotland, and latterly Principal of the University of Aberdeen, when speaking on a subject which included the above arrangement, said that he had heard of an elderly minister who once said to his "assistant and successor:" "I suppose, my young friend, you are 'thinking long' for my dying?"
"Ah, no, sir," replied the younger man, "you must not put it so; for it is your living that I desire."

Dauvid: "I didna see ye, Sandy, at the Kirk on Sabbath."
Sandy: "I noticed that, when I was takin' up the collection."

A young man arrived unexpectedly at the house of some friends in the country. Could they put him up for the night? Well, they were about full—but, yes, there was one room still vacant, so he could use that. In due course the visitor was conducted to his room, the hostess remarking — "After we had taken the lease of this house we found that one of the rooms was supposed to be haunted; but I daresay you are not superstitious about that sort of thing." "Oh, well, no," said the visitor, "I don't trouble about such tales." When alone, he surveyed the room. It seemed to him to be rather a gaunt sort of place and somewhat chilly. He began to ruminate as to why such a rumour as he heard should have existed, and he decided that in case there should be any humbug of any sort he would place a small pistol, which he always carried in his dressing-case, by the bedside. Soon he fell asleep; but in the dim, grey light of early morning he awoke, feeling far from comfortable, and soon espied at the foot of the bed the appearance of a hand, in upright position. This seemed uncanny, and after a few moments he reached for his pistol, and then said very deliberately, "Now, I am no coward; but if that hand is not removed when I have counted three, I shall fire-One, two, three—Bang!—Oh!!" And ever since that morning one of the toes of that man's right foot has been missing.

The book details what the man is required to accomplish and what the better half is to do.
While most of the tasks the man is required to accomplish require only the knowledge of how to use a rolling pin or knife, I will warn you now that a couple of the recipes require the man to cook the meat — steak, pork chops.
One recipe, heaven forbid, asks the better half to only lay the table and then relax—while the man is required to open a couple of cans and then slave over a hot stove while "she" sips the fruit of the vine and relaxes.

It is really amazing what the change of a word may do. The mere insertion of a word often works wonders with a book. Take the account of that European mystery of intrigue and political romance, which Theodore M. R. von Keler did for me under the title of The Mystery of the Iron Mask. This title was fair. It certainly tells what the book is about. But there is something aloof about it. It may, says the reader to himself, be another one of those poetic titles. It may fool me, he thinks, and so he bewares. But I changed it to The Mystery of the Man in the Iron Mask, and now there can be no question, for the record is 30,000 against 11,000 copies per year. Two other "slight" additions come to mind. Victor Hugo's drama, The King Enjoys Himself (Rigoletto; translated by Maurice Samuel), and Zorilla's, the Spanish Shakespeare's, None Beneath the King (translated by Isaac Goldberg) were both rather sick—8,000 for the first and only 6,000 for the second. In 1927, lo and behold, the miraculous cure of title-changing brought 34,000 sales for None Beneath the King Shall Enjoy This Woman, and 38,000 for The Lustful King Enjoys Himself! Snatched from the grave! Then there was Whistler's lecture, fairly well known under the title Ten o'Clock. But readers of Little Blue Books are numbered by at least ten thousand for each title yearly. Due to the concentrated interest shown in self-education and self-improvement this helpful lecture on art should be read widely—following this reasoning, the proper explanatory title evolved into What Art Should Mean to You. Readers are more interested in finding out what art should mean to them than in discovering what secret meaning may lie behind such a phrase as "ten o'clock." In 1925 the old title sold less than 2,000; in 1927, the sales, stimulated by The Hospital's service mounted to 9,000.

The primary inquiry of the research was put in a leading way. Respondents were not asked 'Do you think graves should or should not be reused?'. Instead they were asked what period of time should elapse before a grave could be used for new burials by a different family. Despite the form of the question 35 per cent of respondents said they never should be reused. As against this 62 per cent were willing to countenance the reuse of graves after varying periods (3 per cent were undecided). The periods given ranged from one year to two hundred, the most popular being 100, 50, 20, 30, 75, 150, and 10 in that order.