Earlier text: The Time of the Third Angel’s MessageThe Missionary.
By William C. White
Progress of the Work in Scandinavia.
At the close of the annual Conference in Sweden, Elders Matteson, and O. A. Olsen went to Denmark, and attended the annual Conference, which was held this year in Jerslev, a small town in the northern part of Jutland. This meeting, which continued five days, was well attended. At the business meetings, there were eight churches represented by fourteen delegates. In these eight churches there is a membership of 177 persons, and besides these there are 116 Sabbath-keepers in Denmark. Besides Elder K. Brorsen, who labors continuously, there are four other preachers who labor for the Conference part of the year, but spend the summer months working their farms, from which they receive most of their support. About $450 had been paid into the Conference treasury during the year, which is quite a sum for the handful of poor brethren, and which enabled them to pay all their laborers according to their expectations. The brethren of the Danish Conference were pleased with the steps that had been taken at Orebro, Sweden, in the organization of a Scandinavian Tract and Missionary Society, and Sabbath-school Association, and voted to join the organization. Elder O. A. Olsen was chosen president of the Conference for the coming year, with Elder J. G. Matteson, and O. C. Hansen as executive committee. Five persons were baptized at this meeting. At the close of the Conference in Sweden, we went to Christiania, where we found Brother and Sister Clausen and Brother Lorentz, who had lately come from America to assist in the Scandinavian publishing work. July 6, Elders Matteson and Olsen returned from Denmark, and several days were spent in consultation about the translation and publishing of our leading denominational books in the Danish and Swedish languages, and in planning for the future management of the publishing work. Until about two years ago Elder Matteson had had the entire care of the publishing work in Scandinavia, which, as it increased, absorbed nearly all of his time. When Elder Oyen came, he took charge of the publishing work, thus enabling Elder Matteson to preach the message in other places. A good-sized active church in the capital city of Sweden, and another in the capital of Denmark, show the wisdom of this move. But since Elder O. A. Olsen has also been sent to labor in Scandinavia, Elder Oyen is much needed in America. He will return to the next General Conference. And it is hoped that our brethren lately come from America will take hold of the publishing work in such a way as to still leave Elder Matteson free to labor in the principal cities of Scandinavia. The new mission printing-office and meeting-house which was in progress of erection when we were in Christiania last October has been completed. It is a fine-looking brick building 46x69 feet in size, with two stories and basement. The upper story is used as a meeting room. It is a fine room 22 feet high, well lighted and ventilated, and neatly furnished. With the gallery it will seat nearly 500 persons. The first floor and basement of the building are devoted to the publishing work. On the first floor we find the office, sales-room, composing-room and bindery. In the basement are located the press-room, stereotype foundery, and the engine and boiler room. The whole building is heated by steam. The press-room is furnished with two cylinder presses, and a peerless job press. At present there are over twenty persons employed. The cost of the building alone is about $10,000. The cost of the building, fixtures, heating apparatus, engine, and machinery is something more than $18,000. There is a great work before this office. The Scandinavians are a religious people and religious books find a ready sale among them. If our books are printed in pleasing form and can still be offered at moderate prices, they will meet a ready sale. So successful have been the agents who have been selling the new illustrated edition of the “Life of Christ” in both Danish and Swedish, that our brethren telegraphed to Battle Creek to have a set of plates of each of these books immediately made and shipped to Christiania so that they could be printed there and the agents could be furnished with any quantity without delay. While we were in Christiania it was decided that the new 40x60 foot tent which had just arrived from England should be pitched in Moss, and that some of the laborers from each of the three Scandinavian countries should join Brethren O. A. and E. G. Olsen in the work at this place. In these European countries where we have no colleges and no city missions where young men may receive a special training for the work, it is necessary that those of less experience should be so associated with those who have a broad experience that they may be thoroughly taught how to labor in connection with these tent meetings. A regular course of daily instruction will be carried on, each one of the younger laborers studying part of the day, and engaging part of the day in missionary work. From Christiania we went to Copenhagen, where a nine days’ meeting had been appointed for the benefit of the Copenhagen church, and for the instruction of some who were preparing to engage in the colporteur work. This church which numbered only about sixteen members last October has been enlarged by the addition of twenty, among whom are those having talents which may be made useful in the work. Here, as at Orebro, mother spoke to the people about half an hour every morning, giving practical instruction as to the Christian’s duty and privileges. These talks were usually followed by a social meeting. Elders Matteson, Olsen, and Oyen, occupied the remainder of the day with Bible-readings, and instruction to colporters, and in the evening there were given sermons for the benefit of those who had not accepted the truth. The interest to hear was good, and Elder Matteson remained at the urgent request of the people to continue the meetings. The brethren of Copenhagen, seconded by some of the leading brethren from other parts of Denmark, passed a resolution requesting Elder E. G. Olsen to move his family to Copenhagen, and make Denmark his field of labor. Of the tent meeting in Moss, Elder O. A. Olsen writes: “We pitched our tent at Moss on the tenth of August and commenced meetings the evening of the twelfth. It rained both days which made it very unpleasant. Our tent was quite a curiosity. We could not make it very attractive in the rain, but we were happily surprised to see the tent quite well filled the first evening. It was estimated that some over four hundred were present. My brother Edward spoke, and the congregation listened with the closest attention. After the meeting was closed many came up to us, and bade us welcome, and desired that the blessing of God might follow our labors. “On Sunday at 10 A. M. we had a Bible-reading. We thought we would not appoint preaching at that hour as that was the time for preaching at the other churches. About sixty persons attended the Bible-reading; many of them had brought their Bibles, and all were free to take part. They seemed to enjoy it much. At 2 P. M. I spoke to a congregation of two hundred on the subject of prophecy. The best of attention was given. “Our tent company is composed of Brethren Johnson and Anderson from Sweden; Brother Jacobson from Christiania; Sister Malstrom from Copenhagen; two sisters from Christiania; my brother with his family, and myself. We have rooms almost opposite our tent, so we can sit in the window and see all about the tent. I expect our company will be larger after awhile.” Letters from Christiania state that the work on “Thoughts on Daniel and the Revelation” in Danish, is progressing finely. More than half of the book is set, and stereotype matrices sent to Battle Creek. It is hoped that the American edition will be completed before the next General Conference. W. C. WHITE. The Commentary.
By Ellen G. White
NOTES ON THE INTERNATIONAL LESSON.
THE Redeemer, in company with his disciples, slowly made his way to the garden of Gethsemane. The passover moon, broad and full, shone from a cloudless sky. The city of pilgrims’ tents was hushed into silence. Upon entering the garden he said to his companions, “Sit ye here, while I go and pray yonder.” Selecting Peter, James, and John to accompany him, he proceeded farther into the recesses of the garden. He had been accustomed to brace his spirit for trial and duty by fervent prayer in this retreat, and had frequently spent the entire night thus. On those occasions his disciples, after a little season of watching and prayer, would sleep undisturbed at a little distance from their Master until he awoke them in the morning to go forth and labor anew. So this act of Jesus called forth no remark from his companions. He went a short distance from his disciples—not so far but that they could both see and hear him—and fell prostrate with his face upon the cold ground. He was overpowered by a terrible fear that God was removing his presence from him. He felt himself being separated from his Father by a gulf of sin, so broad, so black and deep that his spirit shuddered before it. He clung convulsively to the cold, unfeeling ground as if to prevent himself from being drawn still farther from God. The chilling dews of night fell upon his prostrate form, but the Redeemer heeded it not. From his pale, convulsed lips wailed the bitter cry, “O my Father, if it be possible, let this cup pass from me; nevertheless not as I will, but as thou wilt.” Three times he uttered that prayer. Three times humanity shrunk from the last crowning sacrifice. But now the history of the human race comes up before the world’s Redeemer. He sees that the transgressors of the law, if left to themselves, must perish under the Father’s displeasure. He sees the power of sin, and the utter helplessness of man to save himself. The woes and lamentations of a doomed world arise before him. He beholds its impending fate, and his decision is made. He will save man at any cost to himself. He accepts his baptism of blood, that perishing millions through him may gain everlasting life. He left the courts of Heaven, where all was purity, happiness, and glory, to save the one lost sheep, the one world that had fallen by transgression, and he will not turn from the mission he has chosen. He will reach to the very depths of misery to rescue a lost and ruined race. Having made the decision and reached the final crisis, he fell in a dying condition to the earth from which he had partially risen. Where now were his disciples, to place their hands587 tenderly beneath the head of their fainting Master, and bathe that brow, marred indeed more than the sons of men? The Saviour trod the wine-press alone, and of all the people there was none with him. Though the disciples had failed to sympathize with their Lord in the trying hour of his conflict, all Heaven was full of sympathy and waiting the result with painful interest. When it was finally determined, an angel was sent from the throne of God to minister unto the stricken Redeemer. The disciples were suddenly aroused from their slumber by a bright light shining upon and around the Son of God. They started up in amazement, and beheld a heavenly being, clothed in garments of light, bending over their prostrate Master. With his right hand he lifted the head of the divine sufferer upon his bosom, and with his left he pointed toward Heaven. His voice was like the sweetest music, as he uttered soothing words presenting to the mind of Christ the grand results of the victory he had gained over the strong and wily foe. Christ was victor over Satan; and, as the result of his triumph, millions were to be victors with him in his glorified kingdom. Well was it for the children of men that the angel’s errand was not to notify the Saviour that his thrice-repeated prayer, “Let this cup pass from me,” had been granted. Then indeed, might the disciples have slept on, locked in the slumber of hopeless despair. But the angel was sent from Heaven to support the Redeemer in drinking the cup that was presented him. The language of his prayer was now changed; in the spirit of submission he prayed: “If this cup may not pass away from me, except I drink it, thy will be done.” A heavenly serenity now rested upon the Saviour’s pale and blood-stained face. The Saviour of the world arose and sought his disciples, and, for the third time, found them fast asleep. He looked sorrowfully upon them. His words, however, aroused them: “Sleep on now, and take your rest; behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.” Even while these words were upon his lips, the footsteps of the mob that was in search of him were heard. Judas took the lead and was closely followed by the high priest. Jesus turned to his disciples, as his enemies approached, and said, “Rise, let us be going; behold, he is at hand that doth betray me.” The countenance of the Saviour wore an expression of calm dignity; no traces of his recent agony were visible as he stepped forth to meet his betrayer. He stood in advance of his disciples, and inquired, “Whom seek ye?” They answered, “Jesus of Nazareth.” Jesus replied, “I am he.” As these words were uttered, the mob staggered back; and the priests, elders, soldiers, and even Judas, dropped powerless to the ground. This gave Jesus ample opportunity to escape from them if he had chosen to do so. But he stood as one glorified amid that coarse and hardened band. When Jesus answered, “I am he,” the angel who had lately ministered unto him moved between him and the murderous mob, who saw a divine light illuminating the Saviour’s face, and a dove like form overshadowing him. Their wicked hearts were filled with terror. They could not for a moment stand upon their feet in the presence of this divine glory, and they fell as dead men to the ground. The angel withdrew: the light faded away: Jesus was left standing, calm and self-possessed, with the bright beams of the moon upon his pale face, and still surrounded by prostrate, helpless men, while the disciples were too much amazed to utter a word. When the angel departed, the Roman soldiers started to their feet, and with the priests and Judas, gathered about Christ as though ashamed of their weakness, and fearful that he would yet escape from their hands. Again the question was asked by the Redeemer, “Whom seek ye?” Again they answered, “Jesus of Nazareth.” The Saviour then said, “I have told you that I am he. If, therefore, ye seek me, let these go their way”—pointing to the disciples. In this hour of humiliation Christ’s thoughts were not for himself, but for his beloved disciples. He wished to save them from any farther trial of their strength. Judas, the betrayer, did not forget his part, but came close to Jesus, and took his hand as a familiar friend, and bestowed upon him the traitor’s kiss. Jesus said to him, “Friend, wherefore art thou come?” His voice trembled with sorrow as he addressed the deluded Judas: “Betrayest thou the Son of man with a kiss?” This most touching appeal should have roused the conscience of the betrayer, and touched his stubborn heart; but honor, fidelity, and human tenderness had utterly forsaken him. He stood bold and defiant, showing no disposition to relent. He had given himself up to the control of Satan, and he had no power to resist him. Jesus did not reject the traitor’s kiss. In this he gives us an example of forbearance, love, and pity, that is without a parallel. Though the murderous throng were surprised and awed by what they had seen and felt, their assurance and hardihood returned as they saw the boldness of Judas in touching the person of Him whom they had so recently seen glorified. They now laid violent hands upon Jesus, and proceeded to bind those precious hands that had ever been employed in doing good. When the disciples saw that band of strong men lying prostrate and helpless on the ground they thought surely their Master would not suffer himself to be taken; for the same power that prostrated that hireling mob could cause them to remain in a state of helplessness until Jesus and his companions should pass unharmed beyond their reach. They were disappointed and indignant as they saw the cords brought forward to bind the hands of Him whom they loved. Peter in his vehement anger rashly cut off, with his sword, an ear of the servant of the high priest. When Jesus saw what Peter had done, he released his hands, though held firmly by the Roman soldiers, and saying, “Suffer ye thus far,” he touched the wounded ear, and it was instantly made whole. He then said to Peter, “Put up again thy sword into his place; for all they that take the sword shall perish with the sword. Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the Scriptures be fulfilled, that thus it must be?” “The cup which my Father hath given me, shall I not drink it?” Jesus then turned to the chief priest, and captains of the temple, who helped compose that murderous throng, and said, “Are ye come out as against a thief with swords and with staves to take me? I was daily with you in the temple teaching, and ye took me not; but the Scriptures must be fulfilled.” When the disciples saw that Jesus did not deliver himself from his enemies, but permitted himself to be taken and bound, they were offended that he should suffer this humiliation to himself and them. They had just witnessed an exhibition of his power in prostrating to the ground those who came to take him, and in healing the servant’s ear, which Peter had cut off, and they knew that if he chose he could deliver himself from the murderous mob. They blamed him for not doing so, and mortified and terror-stricken by his unaccountable conduct they forsook him and fled. Christ had foreseen this desertion, and in the upper chamber had forewarned them of the course which they would take at this time, saying, “Behold, the hour cometh, yea, is now come, that ye shall be scattered every man to his own, and shall leave me alone; and yet I am not alone, because the Father is with me.” Judas was himself surprised that Jesus should deliver himself into the hands of those who sought to destroy him. He had frequently known the Saviour’s enemies to lay plans to take him, but Jesus would quietly depart and defeat their murderous designs. Now the betrayer saw with astonishment that his Master suffered himself to be bound and led away. The false disciple flattered himself, however, that Jesus had only permitted himself to be taken that he might manifest his power by delivering himself from his enemies in a miraculous manner. He knew that nothing else could free him from that armed band. For three years the Jews had been secretly planning to take him, and now that they had accomplished this they would not let him escape death, if they could prevent it. Jesus was hurried off by the hooting mob. He moved painfully, for his hands were tightly bound and he was closely guarded. He was first conducted to the house of Annas, the father-in-law of the high priest, the man whose counsel was sought and carried out by the Jewish people as the voice of God. Annas craved the fearful satisfaction of first seeing Jesus of Nazareth a bound captive. Having once been shown to Annas, he was hurried away; for the priests and rulers had decided that if they once had possession of his person, there should be no delays in his trial and condemnation. This was because they feared that the people, remembering his acts of charity and mercy among them, would rescue him out of their hands.—Mrs. E. G. White, in Great Controversy. Lesson 2.—The Wheat and the Tares and other Parables.
1. TO WHAT did our Lord liken the kingdom of Heaven in Matt. 13:24? “Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field.” Matt. 13:24. 2. What took place while men slept? “But while men slept, his enemy came and sowed tares among the wheat, and went his way.” Verse 25. 3. What was observed when the blade had sprung up and brought forth fruit? “But when the blade was sprung up, and brought forth fruit, then appeared the tares also.” Verse 26. 4. What did the servants of the householder say to him? “So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?” Verse 27. 5. How did he answer them? “He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?” Verse 28. 6. What inquiry did the servants then make? Same verse. 7. Why did the master object to having the tares plucked out from among the wheat?588 (Continued from page 587.) “But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.” Verse 29. 8. How long were the wheat and the tares to be left to grow together? “Let both grow together until the harvest; and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them; but gather the wheat into my barn.” Verse 30. 9. What was to be done when the grain should be harvested? Same verse. 10. What did the disciples say to Jesus when the multitude had been sent away, and he had gone into a house? “Then Jesus sent the multitude away, and went into the house; and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.” Verse 36. 11. According to the Saviour’s explanation, who sows the good seed? “He answered and said unto them, He that soweth the good seed is the Son of man.” Verse 37. “The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one.” Verse 38. 13. What does the good seed represent? 14. What do the tares represent? 15. Who sows the bad seed? “The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.” Verse 39. 16. When does the harvest come? 18. What comparison does the Saviour make? “As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.” Verse 40. 19. On what errand will the Son of man send his angels when the end of the world shall come? “The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity.” Verse 41. 20. What shall be done with these offenders? “And shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth.” Verse 42. 21. What will be the condition of the righteous? “Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.” Verse 43. 22. What is clearly taught in this parable?—That neither the righteous nor the wicked will receive their reward until the end of the world. 23. Repeat the parable concerning the hidden treasure. “Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.” Verse 44. 24. What lesson does this parable seem to teach?—That the kingdom of heaven is more to be valued than all things else, and that whosoever would obtain it must be willing to give all things for it. 25. What other parable teaches the same lesson? “Again, the kingdom of heaven is like unto a merchant-man, seeking goodly pearls; who, when he had found one pearl of great price, went and sold all he had, and bought it.” Verses 45, 46. 26. Relate the parable of the drag net. “Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.” Verses 47, 48. 27. Give the Saviour’s explanation of this parable. “So it shall be at the end of the world: the angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.” Verses 49, 50. A German Pastoral Scene.
By J. K. McLean
We entered the district on a lovely June afternoon from the railway village of Offenburg, not far from Strasburg. We had been for days upon the broad and fertile Rhine plain. Now, through a narrow but cultivated and beautiful valley, we turned squarely away from the plain, and made a steep railway ascent into the heart of the Black Forest. The valley traversed by our train was inclosed by gently-sloping mountains, forest-capped at top, but vine-clad on the slopes, and with rich intervale meadows lying between. It was just in the full tide of hay harvest. The meadows fairly swarmed with men, women, children, and cows, with here and there a bullock or a horse, engaged in securing the precious crop. We were interested to observe the proportion of women among the laborers. More than half were of the gentler sex. By actual count for an hour, where the meadows were most populous, there were five women to four men at work in the hay fields, and about seven cows to two oxen or bullocks. Horses were very few. These women were doing not only the lighter, but all kinds of heavy work, mowing, raking, pitching, and particularly carrying the gathered hay on their heads and backs in huge bundles to the distant barns. I am sure I have seen five hundred women this summer, many more than that, in fact, gathering up immense burdens of hay and grain, posing them upon their neck, shoulders and back, and trudging away with them, often up the steepest of hillsides, toward a barn a half mile or a mile away. Wherever we were in Belgium, Holland, Germany, Switzerland and France, women engage in equal numbers with men in all forms of outdoor labor. The cows also take their full share with oxen in field and furrow. We have seen cows drawing the plow, hauling hay, and harnessed in with mules, donkeys or horses as regular draft beasts upon the highways. In some instances we have seen a cow and a man harnessed in as a pair; a mule and a woman; a steer and a horse; a boy or girl and a dog. Equal rights as between the sexes, and as between the species also, seem to have attained full swing in those parts, so far at least as the right to labor is concerned. Nowhere have we seen any labor-saving farm machinery. In ten thousand acres of hay and grain field not one single mowing machine or harvester, and not even a horse hay rake nor a cradle. The scythes are rude and clumsy affairs, both as to blade and snath. The same apparently in make which were used five hundred years ago. Most of the women were spreading and turning hay with a forked stick instead of a steel fork. The plows—well they were of the same pattern presumably which Noah had in the ark, at least they looked so. Of course there is reason for this lack of progress in farming utensils. Most of these hay and grain fields are not fields at all, only patches. When a family raises six kinds of growth on a half or third of an acre of land, there is neither call nor room for much labor-saving machinery. Most of these fields would lack room for turning a four-horse reaper round upon. Labor is the one cheap thing in all these lands, and the laborer is a beast of burden. These field-working women are stiff, stubbed,589 bent, and calloused. They clump along in wooden clogs, are stunted in size, sallow and wrinkled in face, awkward in movement, and are not very prepossessing in appearance anyhow. They may be good. I think they are. But they are not graceful.—Rev. J. K. McLean, in Oakland Tribune. Bible Scenes in a Land without the Bible.
By J. D. Eaton
ONE need not brave the dangers and discomforts of a sea voyage, and of tent-life among the Arabs, in order to visit a land where many things are done almost as they were done in the time of Christ. In this Mexican city of Chihuahua, and in the surrounding fields, are many novel sights which seem to belong to Egypt and Palestine. A prominent feature of our city is the principal fountain to which, all day long, come the poor people with pitchers and jars to carry the precious water to their homes, and to the better houses of those who can afford to pay for having it brought. (Rev. 21 : 6.) The women, and even little girls, after filling their earthen jars, will deftly lift the heavy burden to the waist, then to the shoulder, and often to the head, and walk away under it with wonderful steadiness and grace. (Gen. 24 : 46.) The water for the mission house, distant a block and a half, is carried in a small barrel slung on a pole between two men, who keep step in a kind of slow trot, and receive three cents apiece for each trip. While there are grand houses for the wealthy classes, provided with fine carpets, furniture, and pianos, the homes of the poor generally consist of but one room, in which is done the cooking, eating, sleeping, and work of an entire family. The floor is the beaten earth; the walls are built of mud bricks, mixed with straw and dried in the sun (Ex. 5 : 7), and the roof is flat, made also of mud supported on rafters. Window there is none, the light and air having to pass through the open door. There is no stove, and sometimes no table, chair, nor bedstead. The people squat on the ground, or use low stools. The bed may consist of an oxhide or a piece of matting, lying upon which the Mexican wraps himself in the blanket which has been worn during the day in place of coat or shawl. In the fireplace is cooked the simple meal, consisting of a thick soup of vegetables and meat, and perhaps some tortillas, or griddle-cakes. These are made of boiled and hulled Indian corn, which is ground by women between two stones (Isa. 47 : 1, 2), mixed with water and fried without seasoning. The pale-looking cake is torn in pieces with the fingers, and a piece bent into the shape of a rude spoon is used to dip up some of the pottage (John 13 : 26), both spoon and contents being passed into the mouth. Firewood is too precious to be used for heating a room, and the cooking for the day is often done with two small sticks, costing about a cent apiece. (1 Kings 47 : 12.) In the country sometimes we find little round ovens, like a hemisphere, built outside the hut. For heating them, nothing comes amiss: grass, weeds, brush, dried dung. (Matt. 6 : 30; Eze. 4 : 12, 15.) There are no fences to divide the great farms, or haciendas, but landmarks are built of stone or brick, often placed on high points of land, and whitewashed so as to be seen from a distance. (Prov. 22 : 28.) The mixed flocks of sheep and goats are watched all day by shepherds, who bring them home at night to the fold. Other folds there are for the cattle, which during the day have also been herded in “green pastures,” and sometimes led long distances to the “still waters.” In this “dry and thirsty land” a stream of water or “a pool in the desert” is a great treasure. Not only the “garden of herbs,” but fields of grain, before being planted, are covered with a curious network of furrows so that afterward they may be watered evenly and thoroughly in sections. Openings are made or closed often with the naked foot (Deut. 11 : 10), and so the rivers of water are turned whithersoever he will. (Prov. 21 : 1.) In and around the city the fountains are dispersed abroad and rivers of waters in the streets. (Prov. 5 : 16.) The price of a garden includes pay for a stream of water for so many hours each week. Down one side of a shaded street this morning runs a little brook, watering a row of trees. In the afternoon it merrily rushes along the row of shade-trees on the other side. To-night it will be found in still another street or making glad an orchard or garden. (Ps. 46 : 4.) The harvested grain is carried to the threshing-floor of stone or beaten earth, in a circular inclosure. Into this are driven a number of unmuzzled cattle or horses (Deut. 25 : 4), to “tread out the corn.” For winnowing, a breezy day is chosen, and a long-handled wooden fan is used, like a huge snow-shovel. With this the contents of the floor are tossed up, and “the wind driveth away” the chaff, leaving the wheat to be gathered into the storehouse. (Ruth 3 : 2.) When Ruth (3 : 15) held her veil to receive the six measures of barley, she did as does her sister here with the reboso which is wrapped about her head and shoulders. So does a man often carry home the corn or beans he has bought in the blanket, or serape, which was worn over his shoulders. This is often put in “pledge” for money, and there is left him but little “raiment” to sleep in. (Dent. 24 : 13.) The great burden-bearer is the ass. He carries leathern bags full of water, jars of milk, bricks, stones, and earth, wood from the mountains, ore from the mines, straw, grass, corn-stalks, coops of fowls, crates of fruit and vegetables, children, and even a whole family! For I have seen father, mother, and two children, besides many odds and ends, loaded on one patient ass plodding cheerfully along at his even and rapid pace. Sometimes there will be met in the way a woman mounted on an ass, her face partly veiled, while a baby lies folded snugly in her arms, and her husband, carrying a staff in his hands, walks at her side. It is a living picture of the holy family going into Egypt. Very likely the baby’s name may be Jesus, for that sacred name is given to many of the boys here, and even to the girls; and there are many Marys and Josephs. But these people who show in their country and habits so many pictures of the Bible lands, from which some of their ancestors came, by way of Spain, have most of them never seen a Bible, and of course know but little about the Saviour whose story it contains. In their churches they have horrible bloody images of the Crucified; but the image of the Virgin Mary is given the place of honor above the altar, and to her and to the saints they pray more than to God. In this whole State of Chihuahua there are but four or five copies of the Roman Catholic Bible for sale, at a price ranging from sixteen to thirty-five dollars. It is very wonderful to this people that they can buy of the missionary a copy of the Psalms or a gospel for five cents, a Testament for fifteen, and a whole Bible for thirty-five cents. Not half of the men and women know how to read, but the children are learning, and many of the old and young together are finding great joy in studying and committing to memory the words of the Book.—Rev. J. D. Eaton, in Missionary Herald. The Home Circle.
By Dean Alford
Speak thou the truth. Let others fence
And trim their words for pay;
In pleasant sunshine of pretense
Let others bask their day. Guard thou the fact. Tho' clouds of night
Down on thy watch-tower stoop;
Tho' thou shouldst see thine heart's delight,
Borne from thee by their swoop! Be true to every inmost thought;
And as thy thought, thy speech,
What thou hast not by suffering bought,
Presume not thou to teach. Hold on, hold on! Thou hast the rock,
Thy foes are on the sand;
The first world-tempest's ruthless shock
Scatters their shifting strand; While each wild gust the mist shall clear,
We now see darkly through,
And justified at last appear
The true, in Him that's true. A Physician's Verdict on Tobacco.
FEW, even of inveterate adult smokers, will commend the weed to young men. However much they may justify the use of tobacco in their own cases, they are yet clear-headed enough and reasonable enough not to encourage boys to form a habit which they know to be expensive, useless, and disagreeable to many, while it proves positively injurious to brain and health. Dr. Pope, a professor of hygiene, and lecturer on the special staff of the Health Society, London, lifts an energetic warning voice against allowing boys to use tobacco at all. He describes the oil which is distilled from the tobacco in smoking as of “an acid and most poisonous nature, producing a sensation of burning in the mouth, and paralyzing particularly the spinal cord and motor nerves, while the nicotine—another oil, but volatile—affects more directly the heart through the brain itself.” And after telling how the use of tobacco is likely to derange in the most serious way the digestive organs, he adds:— “There is this undoubted fact also—nothing can be more pernicious for boys and growing youths than the use of tobacco in any of its forms. There can be no hesitation about this matter; it points directly to physical degeneration, and is probably the greatest source of physical evil that the next generation will have to lament. Boys, it is indeed a deadly poison to you! It stunts your growth; it destroys your stomach, which should be organizing your food into flesh and blood; it blunts your brains, which should be brilliant and active, and it threatens your very manhood.” Such testimony as this from one of the highest medical authorities ought to be heeded by every parent and guardian of the young. The cigarette, especially, is both a nuisance and a curse—a nuisance to many delicate people, into whose unwilling nostrils the reckless urchin puffs its poisonous fumes, and a curse to the urchin himself in many ways. It is time we all should join in creating a public sentiment strong enough to stamp this infantile vice out of existence. It could not survive a week if grown-up people would only frown on it as it deserves.—Christian at Work. THE Paris correspondent of Science writes:—“A very interesting meeting was recently held at the Academy of Inscriptions. Some days after I sent my last letter it was rumored that M. Maspéro, the very modest and able director of the Boulaq Museum of Cairo, had found some very antiquated and interesting mummies. These were found, as he wrote to the academy, in a cachette of Deïr el Bahari, not at all in their tombs; they had been hidden to prevent violation. The mummies were un-done in presence of Nubar-Pacha, Sir Drummond Wolff, and the Khedive.” “It was then easily ascertained, by means of the inscriptions on the cloths surrounding the mummies, that one of them was the body of Rameses II. This is certainly a very interesting fact; and it is easily believed that to assist at the unveiling of the corpse of a great conqueror, such as Rameses, who died forty centuries ago, causes an emotion of a rare and novel nature. A photograph of the mummy was produced at the meeting of the academy, and created quite a sensation. Although forty centuries have passed over this dead body, the face is in an excellent state of preservation. The expression is that of a man of high blood, grave, and full of will. The head is rather small, the hair white and rather thin, especially in front. The jaw is very strong; there are no teeth in the mouth. The hands are very elegant, and are yet reddened by the henné which was used for the body’s last toilet. “Two other corpses have been found. One was in the sarcophagus containing the remains of Rameses II. The body was not as well preserved. It is believed to be one of the sisters or daughters of Rameses. The other corpse is that of Rameses III. The face is that of an intelligent and refined man, but the expression of power and will is less pronounced. The mouth is very large, and the teeth are all in good order. M. Maspéro intends to have these royal corpses renovated and set in good order; they will then be exposed in the Boulaq Museum, where everybody can look and wonder.”