Earlier text: MY PEOPLE HAVE COMMITTED TWO EVILS"AN UNEXPECTED PRIZE."
By Mrs. F. A. Reynolds
CHAPTER II.—THE ACCIDENT.
PAUL and HOPE MANTON were intelligent children, and enjoyed any tax on their memory and reasoning powers. They were full of this new Bible study. They readily committed the commandments to memory, and recited them perfectly, and had their eyes open to observe their neighbors and themselves. They attended the public graded school. Paul, about fourteen years old, had entered the A grade. Hope, two years younger, was only one grade below him, and declared her intention of entering the High School with him. A large number of their mates were interested in the study of the commandments, but few were so well prepared as they to understand them. On Wednesday, after school, Paul asked permission to go with some boys to a favorite pond, fishing. Mrs. Manton hesitated. "I don't know, Paul, about those boys. Just run down to the office and ask your father." Paul ran down street a few blocks and entered his father's office, breathless. "No, my son," said Mr. Manton gravely. "Those boys are poor associates for one who has a dear little sister to live with. Besides, that fishing spot is dangerous. There is a deep hole there, and the boys fish off a rotten log, liable at any time to break and make trouble." Paul was disappointed, and his face showed it. "I'll go with you before long," added his father kindly. Paul still looked sulky, and when he reached home, he threw himself face downward on the broad lounge. "What's the matter?" asked Hope anxiously. Mrs. Manton listened for his answer. "Father won't let me go fishing with the boys," he half growled from among the pillows. "Oh, is that all? 'Honor thy father and thy mother,' you know," she added with a half laugh. "Well, I am," replied Paul savagely, if not grammatically. "Excuse me, Paul," said his mother, "you are far from obeying the fifth commandment. Christ taught that the spirit in which one indulges determines his guilt. If one hates another so he would like to kill him, he is guilty of murder. You have obeyed your father in remaining at home, but you really have not submitted to him. You really want to go, and would if you dared, so you are not really honoring your father." "That's a new idea," cried Paul, rolling over, the sulky look disappearing in his interest. "Why, that makes the commandments hard enough to keep." "That is the way Christ's followers should keep them," said Mrs. Manton. Paul thought silently a few moments. "What is your idea of obeying the fifth commandment, under the circumstances?" he asked. "I would get up and go cheerfully to work about the chores and lessons, and say to myself, 'God gave me parents to care for me, and it is my place to do their bidding cheerfully.' They know best. You will be happy at once if you try it." Paul laughed a little, then rolled off the low lounge to the floor, and sprang to his feet. "I'll try it," he said. "Might as well, seeing I can't go anyhow," and he went whistling out of the room. Before long the evening chores were faithfully done, and Paul was hard at work at his lessons. When, in the quiet rose-scented twilight, he sat with the others on the broad porch, he felt, as his mother had predicted, a sense of unusual happiness. Just as they were thinking of going into the house, they heard hasty footsteps and a quick click of the gate. Hope was the first to recognize in the breathless boy Arthur Glenn, one of Paul's classmates. She sprang to her feet. "What is it?" she cried. "O Hope! O Paul!" cried Arthur, dropping on the upper step. "Have you heard—" he panted, "have you heard of poor Frank Ellis?" "Yes, in Forest Pond. You know the boys went fishing—" "Yes," replied Paul with a side glance at his father, "yes, I know; but Mrs. Ellis told Frank not to go. I heard her." "I know it," sighed Arthur, "but he would go." "How did it happen?" asked Mr. Manton. "Oh, Frank wanted to get the best place, and he went out too far on the log! It cracked, and when Frank saw it was breaking, he tried to scramble back in a hurry, and slipped off into the water. It is awfully deep there, you know, and he went down with such force he went completely under, and got to strangling, and lost his head. To add to the rest, his foot was tangled in his line. Joe Lathrop tried to catch him and was pulled off and nearly drowned too." "Well, Frank went down three times, and when a man came and helped us get him out, it was too late. They worked over him an hour, but he was dead. Poor Mrs. Ellis is about crazy. Frank was her only child." "And no comfort to her," said Mr. Manton sternly, "but that will not prevent her mourning for him. Indeed, I presume her grief is more hopeless." Arthur sat some time talking, then went away, and the saddened group adjourned to the house. "Paul," said Hope, as they were piling up their books for the night, "I've just thought about the meaning of the last part of the fifth commandment,—'that thy days may be long upon the land,'—you know. "Just think, if Frank Ellis had honored his mother—" "Yes," said Paul shuddering, "and, Hope, I really did think once of disobeying father and going. It might have been me." "Paul," said Hope softly. "I think we ought to thank God especially that it was not you." "Yes, and ask for a spirit of real obedience," added Paul. "I never saw what it was before." THE people of this country should awake to the fact that a generation of professional beggars has developed, worthy to be compared for shrewdness with the most perfect artists in that line in the Old World. There it has long been common for a man to strap up one leg in such a way as to make it appear almost certain that he had but one leg, and beg as a maimed soldier. Every sort of defect or wound is affected in the same way. Not far from this office a woman began to walk upon her knees about the house, assuring charitable ladies who visited her that her legs from her knees down were paralyzed and useless. She received a recompense that was meet, for in a few years she could not stand nor walk upon her feet. The same creature put her daughter, who was perfectly well, to bed, and half starved her into an appearance of invalidism. The daughter finally became genuinely sick, and died with consumption. A recent case of the sort was communicated to us by an observer. An apparently poor fellow was seen wearing such a wretched pair of pants that a clothing merchant who was of the party was urged to give him something to wear. His reply was, "Well, that pair of trousers is a curiosity, and should be preserved as such." Then, turning to the beggar, he said, "I'll give you a dollar for those pants746you have on." Instantly the man began to take them off. They tried to stop him, but he was not to be dissuaded, and it soon became evident that underneath the rags he had a perfectly good, and nearly new, pair of trousers, the rags being simply the uniform he wore as a beggar. The Good Samaritan in these days has to keep his eyes open. The best method is to give no money, but to carry a plentiful supply of tickets which will secure a worthy person relief after a careful examination.—Christian Advocate. SONGS IN THE NIGHT.
By H. J. Whitney
"Where is God my Maker, who giveth songs in the night?" Job 35:10. SONGS in the night,
Joy in the light;
Courage in fearfulness,
Comfort in tearfulness;
Strength to the weak,
Grace to the meek;
Hope for despairing ones,
Light for wayfaring ones;
Peace in unrest,
Calm for distress;
Pardon for all. Songs in the day,
Joyful alway;
Hopeful in trying times,
Trustful in heathen climes;
Safe in his love,
Peace like a dove,
Seeking our souls to fill,
Striving to do his will.
So shall we be
Nearer to thee.
Pardon for all. Songs in the night
Full of delight.
Gladness will come to stay,
Sadness shall flee away;
Jesus will be
Ever with thee,
If his commands thou keep,
And in his harvest reap,
Or glean, or sow,
So shalt thou grow.
Pardon for all. Songs in the day,
Christ is the way.
Struggle with inbred sin,
Welcome the Saviour in,
Thy heart to fill,
Shield thee from ill.
Though for his truth you strive,
His love shall e'er survive,
Gathering in
Wholly from sin.
Pardon for all. TOO MUCH "HEART FAILURE."
THE Registration and Sanitary Committee of the Board of Health of Philadelphia has issued the following significant notice: Physicians are requested not to place on any certificate "heart failure" as the cause of death, but the disease of which the patient was suffering prior to the heart failure. This term has never been placed on the list of diseases adopted by this board, it being looked upon as a result of some other illness from which the patient was suffering. Furthermore, it furnishes an opportunity to conceal contagious diseases, and thus permits the ignoring of the rules of this board, either innocently or designedly. THE STUNDISTS OF RUSSIA.
By George H. Schodde
BY PROF. GEORGE H. SCHODDE,
Of Capital University, Columbus, O.
Of all the Dissenters in the vast army of Russian sects and sectlets the Stundists are the most evangelical, most aggressive, and, in consequence, the most hated by the authorities of the established orthodox church. The Stundist agitation is decidedly a peasant movement, practically a protest against the low status of morals prevailing in the State church, and aims chiefly at a reformation of principles, life, and conduct. It is, however, not a movement that has arisen spontaneously within the fold of the orthodox church itself. The name already shows this. The term is the German "Stunde," and the agitation was aroused by the observation of the better class of Russian peasants of the fact that the pietistic German colonists in Southern Russia, by virtue of their superior morals and industry, prospered much more abundantly than did the ordinary Russian peasant. These colonies, consisting mostly of pious Württembergers, and founded more than a century ago, enjoyed full liberty of conscience, and, to a certain extent, also some political rights. Their meetings, held for prayers, study of the Scriptures, and religious edification, were called "Stunden," just as prayer meeting in German is yet called "Gebets Stunde;" and "Stundists" was thus originally a term of reproach, used a good deal as was the word "Methodist" in the days of Wesley. Contact with these pietistic and generally enthusiastic German Christians first aroused a similar movement among the better class of Russian peasants. The agitation was favored by the fact that the status of morality, or rather immorality, among the Russian peasants is exceedingly low. It is only a twelvemonth ago since the late archbishop of Odessa, Nicanor, in a public document was compelled severely to criticise the drinking propensities of the orthodox Christians, and to draw attention to the superior quality of the morals of the hated Stundists. The Stundist movement is thus not doctrinal in origin or character. It was not originally intended to be an agitation outside of, or against, the Russian State church. The Stundists did not feel that they were going counter to their church when they began to study their Bibles, for the czar's government had even officially sanctioned and encouraged the spread of the Scriptures, nor when they adopted the principles and practice of temperance and industry. The Stundist movement was primarily to be a reformation within the orthodox church in favor of a more evangelical and moral Christianity. It was chiefly the opposition of the church authorities, but to some extent the consistent application of the new principles adopted by the Stundists, and at times also some hasty enthusiasm and unwise zeal on their part that caused the break which now actually exists and becomes greater day by day. Another noteworthy feature of the rapid spread of Stundism is the fact that it has had no great single leader. It had no great mind at its head, as the evangelical church in Germany had in Luther, or the Methodist Church in Wesley. It, indeed, had, and has, leading men, but these rather directed a movement sufficiently vital to require no new energy. This is all the more to be noted because even men so much at home in Russian affairs as Pastor Hermann Dalton, who for a generation, almost, was pastor of the Reformed Church in St. Petersburg, with not a few other writers, make Pastor Bonekemper, of Rohrbach, in the Chersson Government, the real father of the movement. Bonekemper, however, did not arrive in Russia from America until 1867 and returned in 1877; and the official reports of the Consistory of Chersson show that Stundist prayer meetings were held there as early as 1861. The documents in this matter are published in a Russian work entitled "The Stundists of Southern Russia," issued in 1880 by a St. Petersburg priest, Arsenij Roshdestwensky. It is a significant fact that in the official report of the legal trials of Stundists, names of leaders seldom are mentioned. The first beginning of the Stundist movement can be traced to the little village of Osnowa, near Odessa, with only 220 male inhabitants. Two names are generally mentioned in this connection, those of Quintchenko and Michael Ratushnij. In their youth they were poor day laborers and were employed by a German colonist in the neighboring Rohrbach, on the farm and as shoemakers. Both are living yet and have farms of their own. The former was not so conspicuous in the movement as the latter. "God gave me the light," he said; "but to Michael he gave a bright mind." After their own conversion they gathered a small band of adherents and held devotional meetings in the evening or at night, given chiefly to the study of the Scriptures and to prayer. Soon the singing of hymns was added; and now there are quite a number of valuable collections of evangelical hymns published by the Stundists, such as "The Beloved Songs," "Joyful Songs of Zion," "The Voice of Faith." As early as 1875 and 1876 the movement had spread over the entire eastern portion of the Chersson district, and about the same time new centers of agitation were formed in the northern parts of the Kief Government. To these places Ratushnij had sent a number of agitators equally determined with himself. The majority of these men were poor renters, sons of soldiers. Yet it was the cause itself, and not the agitators, that spread the new gospel flame. In the Stundist system the fact of experiencing conversion is the fundamental condition of entering the communion, and each applicant is required to renounce all corrupt morals and practices, such as drinking, stealing, gambling, idleness, etc., etc. With this admission a new life begins.747 The movement is of a healthy, evangelical character. A vast array of unprejudiced witnesses testify to the fact that both the social and religious tendencies of the Stundists are excellent. Especially are their temperance and industry praised. One writer says:— All who know the Stundists consider them honest, sober, respectable, and industrious people, and, indeed, the very best among the Russian peasants. They are a diligent people, do not steal, do not become drunk, do not lie, do not slander, and in general live as genuine Christians should. Their family life is blameless, and their relations to each other Christian. The consciousness of being regenerated children of God is very pronounced among the Stundists, as, also, the conviction that they are moved by the Holy Spirit. When the venerable Quintchenko was asked how he could in his old age still perform so much labor, he answered, "It is not I who works; it is God through me." This practical feature of the Stundist movement is so characteristic that they cannot be said to have a clear conception of a doctrinal system. The work of Christ as a Redeemer and Saviour is somewhat crowded into the background by his importance as a model of Christian life and conduct. This is in perfect consistency with the historical surroundings of the origin and growth of the movement. Christ born again in the soul of the Christian, the love of Christ and of mankind, is the baptism of fire which is the Stundist ideal. So much is the practical side of Christ's personal work emphasized that in some Stundist circles the divine nature of Christ is almost ignored. Naturally, a conflict with the State church authorities was inevitable. In the hearts of these pious peasants the controlling thoughts are sin, conversion, sanctification. The Russian Church demands blind assent to its doctrines, manners, and methods. This the Stundists could not with a good conscience yield. Not a few threw their icons, or holy images, out of their houses. On one occasion the crowd of Stundists took their icons and threw them into the church tower of the village. The priest and the orthodox peasants were busy all next day with processions and holy water to reconsecrate these defiled images. In this way the standpoints and attitude of both sides are daily bringing the opposing principles and parties to clash. The growth of the movement has in recent years been exceedingly rapid, and this has made the czar and his servile officials all the more ready to persecute. In this case, as in that of the Baltic province Protestants, the Russians seem to be struck with blindness. They are destroying the powers that are best adapted to effect a moral or spiritual regeneration of the stagnate and petrified formalism of the orthodox church and its type of culture and civilization. These persecutions began with the year 1867. It was then that Ratushnij was first arrested and imprisoned in the Chersson Government, and Rjaeboshapka in the Kief Government. The charges were nonconformity, although formally the Russian laws allow religious liberty. The cases were first argued in the lower courts, and one fine followed upon another and one term of imprisonment upon another. The higher courts of Odessa and Kief were soon compelled to take up the cases; but the trials and punishments only caused the movement to spread all the more. At that time the public press was forced in many instances to applaud the Stundists. An element of importance both in the inner development of Stundism and also in its relation to the State and the State church, was the introduction of baptism from Germany, especially from Hamburg. The first rebaptism took place June 11, 1869. In 1871 the leader, Michael Ratushnij, was again baptized. This led to troubles within the fold of the Stundists. The Baptist, however, is not, as is generally supposed, a movement outside or independent of Stundism. On the contrary, there are Baptist Stundists and non-Baptist Stundists. For the Stundists the second baptism is not a means of grace, but the confirmation merely of the certainty of the conversion of the heart. Those of the Stundists who submit to a second baptism thereby indicate only the comparative completeness of their spiritual regeneration. It is a seal of the regeneration. Outwardly the introduction of this element led to the first formal separation from the State church, the reasons for which are plain. In November, 1871, Ratushnij applied in behalf of himself and his friends for a dismissal from the State church; for which step he had a formal and legal right. Then a beginning was made with the organization of separate congregations, in which both sections of the Stundists were and are equally zealous. The movement has spread wonderfully. The Stundists themselves do not furnish any statistics, but the press reports of 1877 estimate the total at 300,000, and in 1881 at 400,000. At present a very conservative estimate gives at least 1,000,000. Dalton, in his new work "Die Russische Kirche," 1892, claims 2,000,000. Westward they extend to Podolien, and southward to the Caucasus, and in the interior as far as Moscow. The anti-Stundist propaganda of Church and State is now very determined. No attempts are any longer made at formal trials. Bitter and conscienceless persecutions are the order of the day. Mission work on a grand scale is being carried on by the orthodox church among these "heretics," but absolutely without success. The orthodox popes and missionaries cannot understand the causes that have led to the wonderful development of this evangelical dissent, and despair of curing the evil save by brute force, as their leaders have repeatedly been compelled to confess. Wide-awake Russians see the futility of these methods. Prince Mests herskij, the author of the well-known diary, in the official journal Grashdanin, only a few months ago, spoke very plainly on the subject. In the meanwhile the persecutions go on. The present czar of Russia is manifestly guided by the ideal of his tyrannical grandfather, Nicholas I.: "One language, one government, one church for all the Russians."
—Independent. To TOIL and strive for worldly gain,
To live alone for selfish ends,
To count wealth's increase grain by grain,
Till affluence and you are friends, To revel in each gay delight,
The gaudy toys that wealth can give,
To seek for joy from morn till night,
And shrink from grief, is not to live. To study knowledge year by year,
The mind absorbed in that alone,
Regardless of the wrong so near
The cause that you might make your own. This is not life, for life demands
Devoted work of heart and brain;
To sit with sleeping soul, and hands
That work not, is to live in vain. Remember there are tears to dry;
Remember there is pain and wrong;
Up, man! the years are fleeting by;
Your time for labor is not long. Work while 'tis day to soothe distress,
To lead the erring to the light;
Thy mission is to save and bless,
So earn thy rest e'er comes the night. Be mindful of thy brother's needs,
To each and all thy succor giving;
By noble thoughts, and words, and deeds,
Make the world better for thy living.
—Selected. Keeping the Heavenly Window Open
HAPPY he who, 'mid the swelling
Tumult of earth's dust and pride,
Toward his Heavenly Father's dwelling
Keeps his window open wide;
There, to him devoutly bending,
Zion's beauty shall appear;
He shall know the bliss of sending
Godward all his grief and fear." TRIAL BY ORDEAL IN AFRICA.
IN an African village the work is done chiefly by the women; they hoe the fields, sow the seed, and reap the harvest. To them, too, falls all the labor of house building, grinding corn, bringing beer, cooking, washing, and caring for almost all the material interests of the community. The men tend the cattle, hunt, go to war, and, curiously enough, do all the sewing required on their own and the women's garments. Neater tailors than Africans it would be impossible to find anywhere. By means of awl and tendons from the animals of the chase, they can sew small squares of skin together so as almost to defy an expert to find a seam without looking at the reverse side; nor are they mean artists as regards art and fit according to American notions. Of all Central African customs, trial by ordeal, which is universal, is the most revolting to a European, brought for the first time into contact with savage life. When a man is accused of any crime—as theft, arson, murder, witchcraft, or the like, evidence is brought against him in the way common throughout the whole continent. This, however, is never final. The accuser's witnesses swear to anything required of them without the slightest compunctions, and as the prosecutor must produce his evidence first, the defendant's witnesses are ready to swear, and do swear, the opposite of all that has been said. Trial is invariably in open court, and nothing said by the witnesses for the prosecution can be concealed from those that are to follow. There are no affidavits, thus making contradiction at once simple and safe. If rebutting evidence were allowed, the most paltry trial would be interminable. For a witness to be called a liar is, in such a case, a compliment. It proves that his evidence told, and that he, by inference, is a very clever fellow. If the same man was accused of bewitching, he would regard it as a foul libel, and demand the poison bowl without an hour's delay. To remedy the defects of trial in court, that by ordeal is adopted in all kinds of cases, both civil and criminal. As the case proceeds before the council, the accused at intervals demands the muvai, and this demand his friends, if they believe him innocent, persistently press. The accuser resists the demand as unnecessary, knowing that should the culprit, even if caught red handed, recover, he will be placed in a difficult position. He will in that case have no claim to compensation for an injury, and may in turn be successfully sued for willfully seeking to destroy another man's reputation. The belief in the absolute certainty of trial by muvai is universal, and the beginning and end of reasoning is this: "If he is guilty, he dies; if he does not die, should the stolen property be found on his person, he is not guilty; another put it there, or he is bewitched."—Journal of the Anthropological Institute. UNDER the madness of intoxicating liquors sent from Massachusetts 200 of these people (of Kongo) slaughtered each other in a single day. Again we are told of a single gallon of this drink causing a fight in which fifty were killed. Judas sold his Lord for seventeen dollars, but America hurries fifty souls to the bar of God for ninety cents.—Selected. AND YET A “HEATHEN CHINEE.”
An extraordinary infantile prodigy has been discovered in China in a little girl, four years old, who passed successfully an examination for literary honors at the Hongkong University, and wrote “a concise essay” that made the examiners marvel because of the mature thought exhibited in it.—Selected. APPLES OF GOLD LIBRARY.
By Editor
Published monthly. Subscription price, 10 cents per year, postpaid. THIS Library is designed especially for use in daily, personal correspondence. Each number will contain from four to eight pages, of a size convenient to go into a number six envelope without folding. It is printed on thin super-calendered paper, and two or more numbers can be put in with an ordinary letter without increasing the postage. The leading themes of the gospel will be presented in such a way as to arrest the attention and be helpful to all. These little leaflets should be circulated by the thousands. The first four numbers are now ready, and bear the following titles:—
No. 1.—"Looking unto Jesus."
No. 2.—"The Christian's Privilege."
No. 3.—"The Sure Promises of God."
No. 4.—"How to Get Knowledge." These will be sent to any address at the rate of 50 cents per hundred, $4.00 per thousand, postpaid. Sample copies free. Address,
Pacific Press Publishing Co.,
Oakland, Cal. A select boarding school, open to students of both sexes who present testimonials of good moral character. No others need to apply. Four courses of study: Normal, Biblical, Scientific, and Classical, with a Preparatory course for those who are not qualified to enter upon the regular courses. Careful attention is given to the manners and morals of the students, that they may develop those traits of character which distinguish the Christian gentleman and lady. The discipline of the school is strict, but parental and reasonable. It will enter upon its 12th year Wednesday, August 16, 1893. Length of session, 38 weeks. Terms: For board, tuition, room, etc., $142.50 to $161.50.
" tuition only, from $30.00 to $47.50. For further particulars, or catalogue, address
*W. C. Grainger, M.S., President*,
Healdsburg, California.** THE MEDICAL MISSIONARY.
By John Harvey Kellogg
(J. H. KELLOGG, M. D., EDITOR.) A TWENTY-FOUR page monthly journal, devoted to the various phases of medical missionary and benevolent work. It contains each month also articles of general interest on mission fields, and items of missionary intelligence. Each number is illustrated. Published by S. D. A. Medical Missionary and Benevolent Association. Price, 25 cents per year. Address Medical Missionary, Battle Creek, Mich. ARE you going? If so, it will be to your interest to call on, or write to, the undersigned before arranging for your trip. The "Santa Fe Route" being the only line under one management from California to Chicago, we can offer you advantages, for a safe and pleasant journey, unsurpassed by other lines. It is the only line running Pullman Palace and Tourist sleeping cars through to Chicago, every day, without change, on the same train. Select Overland Excursions leave every Tuesday, with manager in charge through to Boston. Baggage checked to destination. Steamship tickets sold to and from all European points, via all the popular steamship lines. J. J. Warner, Agent, 972 Broadway, Oakland, Cal., or W. A. Bissell, G. P. A. 650 Market Street, Chronicle Building, San Francisco, Cal. From $1.25 to $20.00 in price. Send for price list. PACIFIC PRESS PUBLISHING CO., • • OAKLAND, CAL. Sympathies Formed by Grace
By Wesley
THE sympathies formed by grace far surpass those formed by nature.—Wesley. Presbyterian Mission in Bangkok
The Presbyterian Church has a very important mission in Bangkok, Siam. There are two stations in Bangkok, with property valued at about $25,000. There are twenty missionaries in the city connected with the board, of whom twelve are women, and three more are just leaving this country. The first mission in Bangkok was established in 1840. A TOUR IN EUROPE.
By G. C. Tenney
FROM Wittenberg we proceeded to Eisenach and found a few hours' rest in the early morning. Just outside of this pretty town is the famous Wartburg Mount and Castle, to which Luther was conveyed upon being kidnapped by his friends. An ascent of 1,300 feet, occupying three-quarters of an hour, brings the visitor to the summit on which the castle stands. The place has been restored to its original form, and some portions of it are of the original building. This is true of that portion that contains Luther's room, where, under the appellation of "Knight George," he passed the time of his confinement translating the Scriptures. His table and bedstead are still there, and a section of the vertebra of a whale which he used for a footstool. The spot on the wall at which he hurled the inkstand as if to smite the devil is marked by a cavity in mortar and timber which has been dug out by relic seekers. The chapel, banquet hall, and hall in which the historical "Lieb Krieg," or song contest, was held, are points of interest, and especially so is the armory, stored with the habiliments, instruments, and relics of war of past centuries. But having seen what is to be seen within, the traveler is sure to be enchanted with the view which spreads out before him on every side. The castle is a typical one of numberless similar edifices, now mostly crumbling to ruin, which crown many of the mountains and vantage points all through this country. They date from feudal times, some of them a thousand years old. In those days they were built and habited by chiefs and lords, who carried on a predatory warfare in their own personal behalf, and from these inaccessible fastnesses defied the restraints of law and order. Pursuing our journey, the same day we passed the cities of Frankfort, Heidelberg, and Karlsruhe, the latter of which was the birthplace of Elder Conradi, who was conducting our party. As we passed through the country, he pointed out many spots familiar to his childhood and youth. After a night's rest at Offenberg we started early for a ride through the celebrated "Schwartz Walde," or Black Forest. It is a mountainous region on the north banks of the Rhine. The scenery was much of it very fine. A little after noon we were in Zurich, the home of Ulrich Zwingle, one of the brightest lights of the Reformation. The city is a fine one on the banks of a lake of the same name. The rushing river Sihl passes through the center of the town into Lake Zurich, and the Limmat passes through another portion as it emerges from the lake. Gross Minster is the name of the old church in which Zwingle preached. The building has a history of its own extending back previous to the discovery of America. Near by, a fine bronze monument perpetuates the memory of evangelist and warrior. But the most interesting relics we saw were found in the national armory, where are stored the arms and armor of past times. Here we find one of the first cannon ever used. It has a four-inch bore, is six feet long, and consists of a wrought-iron pipe strengthened by bands of iron and wound tightly with ropes, the whole being covered with a tight-fitting leather case. Here were two-handed swords nearly six feet long, and an almost endless array of man-slaughtering implements, ancient and modern. In a case by themselves were Zwingle's battle-ax and mace and iron hat, or helmet, pierced on the right side with an irregular hole of considerable size, through which he received his death wound. One can hardly look upon these things without repeating, "All they that take the sword shall perish with the sword." To our perception it seems most unfortunate that this man should have so mistaken the call of duty as to lay down the Bible and take up the accoutrements of death. In many respects his work, and the fruits of it, excel in real merit that of Luther's; but the shortsighted choice of the battle field cut his career short, and left his work but partly done. Proceeding, toward the close of the afternoon we reached Neuchatel and Colombier late at night. On the way, at Schaffhausen, we crossed the Rhine again, and caught a glimpse of the beautiful Rhine Falls. Switzerland is a land of roaring, delicious water, rushing streams, and sparkling fountains; but it is to the uninitiated temperance traveler a land of tantalizing thirst. During our stay and travels in that country the heat was considerable, much greater than we had anticipated, and, as we were informed, unusually so. For the convenience of thirsty mortals, wine and beer are everywhere present, with plenty of glasses from which to drink. But the cheap, common water bubbles in vain, sparkles and murmurs or roars its own praises on unheeding ears. Once in a while an isolated, appreciative temperance man comes along, the water invites, and the man longs, but no friendly glass or cup offers to mediate in bringing the two ardent friends together. The traveler dare not risk his dignity and linen by putting his mouth to the stream, nor his reputation for sanity by asking for an outlandish a thing as a drink of water. So he goes on, wishing his good sense had told him to bring a cup with him, and placing a telescope tumbler at the head of the list of things he will bring next time. Switzerland is not the pinched-up country it appears to be on many of our maps. It is true that in some places it has more land to the acre than any other country in the world, for it is stacked up high. But its square area is about 16,000 square miles, which is nearly equal to double the area of Massachusetts, or four times that of Connecticut. Through the country from southwest to northeast runs a broad and level valley, from the center of which the Alpine peaks are barely visible in the distance. It is not this plain that attracts the attention of the world, but the mountainous portions of the south and southeast part of the republic. And of all that has been said or written, it may be observed that the half has never been told. It is untellable.