The mistaken notion that only a small foot can lay claim to beauty, even though its smallness come by compression and not by nature, is slowly but surely giving way; and the shoemakers will hasten to avail themselves of the change.
Last summer an attempt (it failed, we are sorry to say) was made to introduce broad soles and square, English toes. Standing in the shop-windows, their effect was not so pretty as the effect of the dainty, narrow-tipped, pointed-heeled French gaiters. Therefore, they were scouted as ungainly by the happy mortals whose feet, despite a long siege of French boots, were still tolerably sound. This year, however, some relief is looked for, and the only permanent relief will come, not with plasters and lotions, but with wide, sensible soles, and low, broad heels. The way has already been opened by the introduction, this season, of these desirable alterations into the low shoes called, indifferently, “Croquet slippers,” “Oxford ties,” “Newport ties,” and a variety of other names. These are to be followed in the autumn by buttoned walking-boots of kid and goat-skin, having square toes with rounded corners, broad soles—the widening from toe to joint being scarcely perceptible—and low heels, not more than half the height of the absurd French ones. But it must not be supposed that, in thus obtaining comfort, good looks are abandoned. Anybody who has worn these ease-giving shoes knows that they are vastly more becoming than the strictly Parisian gaiter. The breadth of sole, permitting a corresponding narrowness of the upper leather, so sustains the foot that, even in an old boot, it is not inclined to spread, as it must where the upper is wide, and the sole slender. A well-shaped foot, though it be large, is beautiful; and a misshapen foot, as small as Cinderella’s, is ugly. No foot can remain beautiful where the toes are unnaturally cramped, or when the entire weight of the body is thrown on to the toes by exaggerated heels.
Beyond this important change in form, there will be but little difference in the new fall boots. Buttoned gaiters are such decided favorites that it is unlikely they will be displaced before another spring, though balmoral boots, lacing on top, and kid gaiters, lacing on the inside, will be somewhat worn by those who prefer novelty to grace.—“Home and Society,” Scribner’s for September.
OUR DAILY BREAD.
A BEGGAR boy stood at a rich man's door;—
“I am houseless, and friendless, and faint, and poor,”
Said the beggar boy, as a tear-drop rolled
Down his thin cheek, blanched with want and cold;—
“Oh, give me a crust from your board to-day,
To help the beggar boy on his way!”
“Not a crust nor a crumb,” the rich man said,
“Be off, and work for your daily bread.”
The rich man went to the parish church,
His face grew grave as he trod the porch;
And the thronging poor, the untaught mass,
Drew back to let the rich man pass.
The service began—the choral hymn
Arose and swelled through the long aisles dim;
Then the rich man knelt, and the words he said
Were, “GIVE US this day our daily bread.”
Christian Calmness.
It were worth one’s while to be a Quaker, perhaps, just for the sweet serenity which characterizes the sect. We know a score of Quaker matrons, any of whom would be a living sermon in a score of homes we could name—a living sermon, with calmness as a text. Dear, good, Quaker mothers—would there were more such!
Calmness and equanimity ought to be a part of every one’s religion, even as it is a part of the Quakers. “I dare no more fret,” said John Wesley, “than to curse and swear.” One who knew him so well said that he never saw him low spirited or fretful in his life. He could not endure the society of people who were of this habit. He says of them: “To have persons at my ears murmuring and fretting at everything, is like tearing the flesh from my bones. By the grace of God I am discontented at nothing. I see God sitting on the throne, and ruling all things.”
If every one was of John Wesley’s spirit, it would revolutionize the world. Christians lose all their wayside comforts, and dishonor the Master by their fretfulness over little troubles. Some who can bear the great sorrows of life with a martyr’s faith and patience, are utterly overthrown by the breaking of a vase. We have seen men in a fever of impatience, even anger, over the loss of a shirt-button, the mislaying of a cane, or fifteen minutes’ delay of dinner, who have stood by the graves of the dear ones gone, and made no sign.
European Reaction against Republicanism.
It looks as if those of us who distrusted the French Republic at its first, or rather its last, proclamation, were right. So long as France had for president a man who believed in maintaining republican institutions, all went merrily enough. The French people, submissive to the powers that be, accepted the accomplished fact, and elected Liberals to fill vacancies in their legislative body.
But by a fusion of Royalists of both wings with the Imperialists, Thiers was driven from the presidency, and the impression studiously cultivated by MacMahon and his advisers, that the Republic was but a temporary affair, soon to give place to a more legitimate government. And how meekly the people accept the announcement! Judging from an American point of view, the parties which had united to overthrow the greatest statesman of France would meet only the contempt of the people. The fusionists understood the temper of France better. Frenchmen have learned to make it a first principle of political duty to “accept the situation.” The party in power is the party for them. Why should not those that rule do the thinking for those that obey? What else do they rule for?
The drift of things in France is plain enough. What need of discussing the future of the Republic when, unrebuked, the president prevents the celebration of the anniversary of its proclamation, and even American citizens are forbidden in any public way to express their satisfaction that the land of Lafayette and the land of Washington are governed by the legislatures of the people? In the same direction points the great Catholic Revival in France, which builds new cathedrals to the sacred heart of Jesus, and carries in railway vans the pilgrim trains of the Middle Ages, that they may worship at the shrine of her who whispered to two children of La Valette the secret which made Pius IX. cry: “Poor France! poor France!”
This religious revival must not be overlooked as a political power. No doubt, religiously considered, it is a sign of something better than mere indifferentism. For we would rather have a people ignorantly superstitious than ignorantly indifferent. But, politically, it forebodes nothing but evil. It is fostered by the reactionists in the interests of a government that shall be under Ultramontane control. When the Republic is overthrown—as, now that France has purchased the withdrawal of the Prussians, may take place at any time—we may expect the priests and bishops to rule, with a king as their figure head. And, then, who can tell how long Victor Emanuel will be allowed to hold Rome?
In Spain, with all its confusion, the outlook is somewhat more favorable. Not that any one could have supposed Spain any better fitted for a republic; but that the opposition, if more noisy, is yet feebler than in France. We have no little hope that Castelar, at the head of the government, will put new life into the campaign against the Carlists, and succeed in teaching a people which seems willing to learn the principles of self-government. But it will be a task of the extremest difficulty to maintain a republic in Spain if France reverts to a monarchy. The sky cannot look bright to those who have hoped to see the Latin races accept the results which the Anglo-Saxon races have reached through their experiments in self-government.—Independent.
Domestic Life
By Rev. C. Giles
DOMESTIC life is the school of patience. Its duties, its difficulties, and its delights, too, are constantly recurring. Only the work of to-day can be done to-day. There is a sameness, also, in the mere external form, an ever-occurring round that must disgust, or make one a mere mechanical drudge, unless the heart is put into the work, and the little, common, trivial acts are made the embodiment of noble ends. Step by step, stitch by stitch, stroke by stroke, the work goes on. One round of duty is completed only to commence another. Every day is a lesson and a practical exercise in patience. It is a good lesson, and we need to learn and practice it. It helps us to do another work, which is absolutely necessary to the perfection of human character and the happiness of home, and that is the surrender of self. When two persons unite in the marriage relation, they become one by mutual concessions. They mutually approach each other. There is much to give up, as well as to give, on both sides. There are many sharp corners to be rounded off, many rough surfaces to be made smooth, and many crooked ways to be made straight, and irregularities to be adjusted. Some of these are in the very grain of the constitution; some of them have been confirmed and hardened into habit, and it is difficult to make any impression upon them. Neither must seek to make self the standard, and to expect all the surrender and conformity from the other. Neither must seek to become the other, but something better than either. When two substances unite chemically, the result is a substance different from either of its components. So it should be in marriage. The result should be favorable to the husband and wife. Each one should become freer, nobler, stronger, purer, and wiser—should attain a higher excellence than either could attain alone. This will always be the result when the rule of action is mutual surrender, accommodation, and help. Each should inquire, What can I yield? In what respect, and how far, can I reform?
Every day will bring occasions to put our principles to the test. There are diversities of taste, of feeling, of judgment, of principle. Happy are those who can yield their own preferences so cheerfully that the diversities of character are softened and shaded off into harmonious varieties, and not hardened into irritation and hostile opposition.
A great part of the sum of domestic misery is caused by this want of mutual accommodation in apparently trivial things. It is as though the builder had left here and there in the floor, partitions and passages, and sharp points of nails to pierce the feet and rend the garments; or as though a thousand rough surfaces and sharp corners were fretting the inmates, and loose, ill-fitting joints were annoying them. If we could see the spiritual house as we see the natural, we should discover all the defects in the very walls. We would see the marks and scars of painful collisions; the want of proportion and harmony in the various apartments. I repeat, then, if we desire to have the work in our spiritual building go on harmoniously to a successful and noble issue, we must seek harmony in little things. Our intercourse must be courteous and respectful. We must be filled with that worthy fear which is the offspring of love—not fear of each other, but fear for each other; fear of ourselves that we may be wanting in some attention or respect; fear that we may do less for each other and exact more from each other than we ought. In a word, we must seek the good of each other and of all in the house, and around that end, as a center, the life of each and all should revolve in freedom. —Rev. C. Giles, in New Jerusalem Messenger.
Graves of God's Benefits
Instead of being temples of God’s praise, how many are but graves of God’s benefits!
Obituary Notices.
By H. H. Elder
Blessed are the dead which die in the Lord from henceforth.
DIED, July 5, 1873, in Osborn Co., Kan., Wm. L. Jaycox, M. D., of hydrophobia, arising from a bite given last fall by a rabid polecat. Dr. Jaycox was a strict health reformer in treatment of disease, but, in his case, was able to procure that which is considered a remedy (which is ice) only in a small quantity. Bro. Jaycox was decided in character and earnest in love of present truth, being instrumental in presenting it to acceptance to many friends and relations. He had been a believer in present truth about five years, and before death expressed hope of a part in the first resurrection. He leaves a wife and two children to mourn the loss of a kind husband and tender father.
At the funeral, no minister being present, the texts, Job. 14:14. 1 Thess. 4:16, were read.
H. H. ELDER.
The Little Maid and the Two Prayers.
A good Scotch minister put up at a country inn. He called the whole family together for worship. Among them was a poor little scullery maid, very ignorant and very dirty. The good minister said to her:
“Who made you?”
“Don’t know.”
“Have you a soul?”
“Don’t know; what is a soul?”
The minister talked more with her, and when he went away, told her he was going to Edinboro’, and would bring her a present on his return if she would say a little prayer, which he would teach her, every morning and evening. She assented. This is the prayer:—
“O Lord, show me myself.”
The minister was gone a fortnight. On his return he inquired for the little maid. She was in great distress of mind.
“Have you said the prayer as you agreed?”
“Oh! yes, sir; yes, sir; and God has answered it; and oh, what a sight I have seen!”
The poor little maid had seen herself a sinner before God; her soul could not rest.
The minister gave her the present and then said:—
“Now I want you to say another little prayer. This is it: ‘O Lord, show me thyself.’”
The good man went his way. Years afterward, when he was old and gray-headed, a lady called to see him.
“Do you remember the little scullery maid?”
“Oh, yes, yes.”
“Well,” said the lady, “I am that little maid. The two prayers you taught me were the means of saving my soul.”
How like the woman of Samaria! First Jesus showed herself to her, and she found no rest in the vision. Then he showed himself, and she ran with joy to the city, saying, “Come, see.”
O Lord, show me myself.
O Lord, show me thyself.
“Happy Is He.”
A LADY reports this little incident:— Mrs. White had been spending the afternoon with me. She was not very cheerful company. Much of the time was spent with the story of her troubles, which, after all, seemed to me of her own making. She complained of her husband, of her children, of her pastor, and of herself.
“Oh!” said Willie, after she was in the street, “aren’t you so glad she’s gone?”
“Why, Willie?” I said.
“She is so doleful, she makes everything look so dark. Is she a Christian, auntie?”
“She professes to be,” I answered; but it was time to go to prayer-meeting, and I said no more to Willie then about it. At prayer-meeting we heard two or three men talk in a sad, dreary way, [as you have all heard persons talk in your own prayer-meeting; people who make religion seem a gloomy thing]. As we walked home, Willie said, “auntie, are Mr. French and Mr. Brown Christians?”
“I think so.”
“And do they trust in the Lord? Does Mrs. White trust him?”
“But why do you ask?”
“Because, I read in my ‘Daily Food,’ this morning, ‘The man that trusteth in the Lord, happy is he.’ They don’t seem happy a bit, and I thought they couldn’t be trusting in God.”
Was Willie right?
T. and M. Meeting in Wisconsin
Appointments.
And as ye go, preach, saying, The kingdom of Heaven is at hand.
** Services in Chicago, every Sabbath (seventh day), at 269 West Erie St. All Sabbath-keepers spending a Sabbath in Chicago, are invited to attend.
T. and M. Meeting in Wisconsin.
TRACT and missionary meeting in Wisconsin, November 1, 2, at Monroe, Green Co. The general quarterly meeting Nov. 8, 9, at Hundred-mile Grove church.
We request each district to hold a quarterly meeting of the Tract and Missionary Society the 25th and 26th of October 1873. The Directors will attend their respective District meetings, and see that a correct report of the labor performed in their District is made out, and sent immediately to the Secretary of the T. and M. Society or brought to the general meeting. We hope that the members of the T. and M. Society will attend the District quarterly meeting and bring their reports. It is very desirable to have the Directors, District Secretaries, State Secretary and as many of the friends as can come to the general meeting. We expect Eld. S. N. Haskell to attend these State meetings. P. S. THURSTON, Pres. OLIVER H. PRATT, Vice Pres.
The next monthly meeting for Western New York will be held with the church at Olcott, Oct. 11, 1873. J. G. LAMSON, Clerk.
The next quarterly meeting of the church of Kickapoo Center will be held on the first Sabbath and first-day of October, 1873. The brethren and sisters of other churches are invited. Can Bro. Atkinson meet with us? ELI OSBORN, Clerk.
A two days’ meeting at the Oxford school-house, near Bro. Geo. Field’s, Jones Co., Iowa, October 4 and 5. Cannot Bro. Morrison make it in his way to meet with us? Our local elders are expected. J. DORCAS.
QUARTERLY meeting for the churches and scattered brethren of Hillsdale Co., at Ransom, Oct. 11 and 12, 1873. We hope for a good attendance, for the times are very important just now. We earnestly request the labors of some minister, Bro. Hutchins if possible. E. O. WOLCOTT, Clerk.
The next quarterly meeting of the church of Monroe, Green Co., will be held in connection with the T. and M. Society, Oct. 1 and 2, 1873. All are invited to attend this meeting. O. H. PRATT.
I will meet with the church in Newton, Sabbath, October 11; Oceana Co., near Greenwood Station, October 14.
The first quarterly meeting of District No. 3, Minnesota, will be held at Hutchinson, Oct. 18 and 19. Eld. Haskell is expected to attend this meeting, to help carry forward the work in the tract and missionary cause. This will be a very important meeting, and we hope to see every Sabbath-keeper in the district present on the occasion. H. GRANT Pres. Sept. 24, 1873.
News and Miscellany.
“Can ye not discern the signs of the times?”
Decline of Germany.
A German correspondent gives the following account of the social and moral results of the late war: “According to what I have observed and learned by friends, the late war thought so glorious in victories, has done great injury to the population in Germany on the whole; for Materialism, Rationalism, infidelity and immorality, are vastly increasing. Even the Prussian army, formerly distinguished for excellent discipline and moral superiority compared with other armies is now getting corrupted, and now losing its strength and valor. I am afraid that the sins that ruined France will ruin Germany, unless the whole nation earnestly seek to serve God instead of their own lusts. The best of the people see the corruption that increases, and mourn for their people and country, and pray for a fresh outpouring of the Holy Spirit, and a general regeneration of the nation. It is the old truth over again. The conqueror loses in the end, and ruins himself by accepting and imitating the same follies and sinful practices of the nation he trod down. So it was with the Medes, Persians, Greeks, Romans, and I fear so it will be with the most civilized nations of the present time.”
The Chicago Advance takes alarm at the steady and rapid increase in the expenses of a college course, especially in the way of societies, clubs, excursions, regattas and graduation incidentals. The difficulty, it thinks, begins with high schools, which are fast coming to ape the colleges in graduation expenses, and springs from the increasing tendency to luxury in all American life, while it is aggravated by the rivalry between different colleges, and between successive classes in the same college. The Advance thinks that the matter must be regulated by the authorities, “partly by rule, and more by example and moral influence;” otherwise “the college will become the rich man’s property, and the sons of the poor will shun it, unless they are willing to be put to social shame.”
It is said that the entire Persian mission, with forty missionaries and sixty teachers now under the care of the Presbyterian Board, costs less annually than the current expenses of some of our city churches.
It is said that General Massey proposes as the theme of his lectures for the next season, the question, “Why doesn’t God kill the devil?” To which the Christian Secretary replies: “We suggest another query as worthy of our prior attention: Why does not God at once kill off every artful, scoffing, tempting, incorrigibly wicked man? There is scarcely more difficulty in the one “conundrum” than in the other.”
The “Methodist” on Methodist Worship.
We have no partiality for “pewed churches, fashionable music, and modern refinements in church generally.” Pewed churches grew out of financial necessities, which we hope to see met by a better system; and as to music, there is none comparable with the thousand voiced melody of a singing congregation. In all these respects, we prefer the old; because, to our thinking, “the old is better.” And it is because we are letting go the old that we speak of the present baldness of Methodist worship. What shall be done? If we go on at our present rate, worship will become for our people a pantomime—a mere make-believe. They will look on their hymn-books while a choir is doing the singing; they will bow their heads while the minister is doing the praying; during the rest of the service they will listen or not, as they feel inclined; then they will go home. If this is worship, we do not understand the meaning of the word. We call upon the critics, thinkers, scholars, to devise a remedy. Tell us not what we ought to do, but what we can do. The ideal ought may be an impossibility. If any one can go through the church, as a flame of fire, and restore to its worship the simple heartiness of forty years ago, we will welcome him as an angel from Heaven. We expect no such visitation and no such visitant. What once in our worship flowed out spontaneously must now be retained by education.—The Methodist.
Spasmodic Piety.
A quaint writer compares a certain class of professors of religion to “sheet-iron stoves heated by shavings.” When there is a little reviving in the church they all at once flame up and become exceedingly warm and zealous. They are ready to chide the pastor and the brethren for their coldness and want of activity. But alas! the shavings are soon burned out, and then the heat goes down as it went up. They are never seen in the prayer-room or more spiritual meetings of the church again, until there is another excitement. If such people had not souls of their own to be saved, they would not be worth taking into the church. If they are saved, it must be “as by fire.”
A General Meeting in Iowa.
By George I. Butler; Stephen N. Haskell
In harmony with an article in REVIEW, No. 13, we hereby appoint a general meeting at Osceola, Iowa, Oct. 9-13, at which the general quarterly meeting for the Iowa Tract and Missionary Society will be held, instead of at Knoxville, the appointment for that place being hereby taken up. We want to have a general rally of all of the friends of the cause who can come to this meeting.
GEO. I. BUTLER,
S. N. HASKELL.
Answer to Correspondents.
By J. H. W.
To A. S: Your difficulties on the subject of the Two-Horned Beast are not new, nor do we regard them as having any strong bearing against the position set forth in the book, United States in Prophecy. We shall search in vain through all the prophetic symbols for anything to justify the application of the two horns to the two political parties. But when we look at Dan. 7, which is the pattern after which all visions of beasts and horns are framed, and by the explanation of which we must be guided in our researches, we find that the church of Rome is introduced under the symbol of the “little horn” before that church had received any civil power, or was directly united with the State. And again, the 1290 years mark the supremacy of that church over other churches, while the 1260 years mark the beginning of its being allied to civil authority. Compare Rev. 13:1-3. Thus we have a precedent for applying the symbol of a horn to a church, even before its union with the State.
But there never was a time when the Protestant churches did not exercise a strong influence, almost a controlling influence, in the American government. Dr. Barnes was never accused of exaggerating for saying that the American churches sustained American slavery, and that there was no power in the land, outside of the church, which could maintain slavery if it was not maintained in the church. Shrewd politicians foresaw the late war in the division of the M. E. church into “North” and “South.” The religious element even in the formation of our government cannot be overlooked; and at no time in its history could the churches have been destroyed without destroying the government itself.
We looked at this subject years ago in the light of every objection that we could devise, and have never seen any view that we thought would stand the test of the closest criticism but that generally received by the Seventh-day Adventists. J. H. W.
Pine Island, Minn
By H. F. Phelps
Notice.
ACCORDING to instructions at last Conference, I this week send to S. B. Treasurers, and Elders of the Minnesota Conference, blanks, which they will please fill out, and send to my address immediately. If any do not receive them, or do not know how to fill out, send me word and I will be glad to send again, or give any instruction that I can. It may be well here to say to the S. B. Treasurer, Give the amount pledged for the past quarter, from July 1, to Oct. 1, then the amount you have sent to the Treasurer, W. I. Gibson, Rochester, Minn.
Will Bro. Hanson please give me his address?
H. F. PHELPS, Sec. Minn. Conf.
Pine Island, Minn
Books, Pamphlets, Tracts, &c.,
ISSUED BY THE SEVENTH-DAY ADVENTIST PUBLISHING ASSOCIATION, AND FOR SALE AT THIS OFFICE.
Hymn Book. 320 pp. Hymns, 96 pp. Music. $1.00.
Thoughts on Daniel. By U. Smith, $1.00. pp. $1.00. Condensed paper edition, 35 cts.
Thoughts on the Revelation. By U. Smith. $1.00.
The Nature and Destiny of Man. By U. Smith. 384 pp. $1.00. Paper 40 cts.
History of the Sabbath and the First Day of the Week. By J. N. Andrews. 342 pp., $1.00.
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Life Incidents, in connection with the great Advent Movement. By Eld. James White. 373 pp., $1.00.
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The Game of Life (illustrated), Satan playing with man for his soul. In board, 50 cts.; in paper, 30 cts.
Hymns and Spiritual Songs for Camp-meetings and other Religious Gatherings. Compiled by Elder James White. 196 pp. Bound 50 cts., paper 25 cts.
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The United States in Prophecy. By U. Smith. Bound, 40 cts., paper, 20 cts.
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Refutation of the Age to Come. By J. H. Waggoner. 20 cts.
The Atonement. By J. H. Waggoner. 20 cts.
The Nature and Tendency of Modern Spiritualism. By J. H. Waggoner. 20 cts.
The Bible from Heaven; a Dissertation. 20 cts.
Review of Objections to the Visions. 20 cts.
Discussion on the Sabbath Question, between Elds. Grant and Cornell. 20 cts.
The Destiny of the Wicked. By U. Smith. 15 cts.
The Complete Testimony of the Fathers concerning the Sabbath and First Day. By J. N. Andrews. 15c.
The Ministration of Angels: and the Origin, History, and Destiny of Satan. By D. M. Canright. 15 cts.
The Three Messages of Rev. 14, and the Two-Horned Beast. By J. N. Andrews. 15 cts.
The Resurrection of the Unjust; a Vindication of the Doctrine. By J. H. Waggoner. 15 cts.
The Saints' Inheritance, or, The Earth made New. By J. N. Loughborough. 10 cts.
The Sanctuary and Twenty-three Hundred Days. By J. N. Andrews. 10 cts.
Sunday Seventh-day. A Refutation of Mead, Jennings, Akers and Fuller. By J. N. Andrews. 10 cts.
The Seventh Part of Time; a Sermon on the Sabbath Question. By W. H. Littlejohn. 10 cts.
The Truth Found; The Sabbath. By J. H. Waggoner. 10 cts.
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Vindication of the True Sabbath. Morton. 10 cts.
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