TMIW HfiffcSPlIT r-. . .. t . nnoTTEX ros rax DitrATcn. j There lived one time near the large city of Balsa a very -wealthy merchant, who had three daughters whom he loved dearly. The eldest daughter, named Armide, had long, raTen-hlack hair, larce, dark eyes and a akin that was as soil and as smooth as velvet. As she rode through the streets, adorned in costly dress and sparkling cents, the people would say, "There goes the beau tiful black princess." The second daughter, called Sylphide, differed from her sister as day does from night Her light, golden hair fell in shining ringlets about her neck and shoulders; and her laughing blue eyes always shone with with pleasure and happiness. When she danced merrily over the woods and fields, the peasants would say, "There is no one in the land so fair as the beautiful Sylphide." But the youngest daughter, Elfriede, al though kind and good at heart, had a plain, homely face, which was a source of constant grief to her, and made her an object of pity to her friends. How it happened that a deadly disease seized the father, and al though the most learned physicians in the land were called none could give relief to the suffering man, and it was feared that he must die. Finally there came one day into the sick room an old man bent almost double with age, who said: "If one of the merchant's daughters will go to the spring in the forest, and obtain permission Irom the water-sprite, who. lives there, to draw pitcher of water the father shall live." The eldest daughter, Armide, set out at once in Quest ot the life-saving spring. ABE XOTT BEADT When she reached the long, dark ravine, where she should find the object of her search, she saw reclining on the edge of the pool the hideous water-sprite, with its yel lowish green eyes, its unshapely body covered with coarse lur, and its rrog-lite leet and hands. "I have come for some of this water," said Armide, proudly, exhibiting her costly pitcher. "Have you, indeed, my pretty maid? replied the sprite, "but you cannot have it without my consent, and that will be given only when you promise to return and stay with me for a year. In my rocky cave vou shall rest on soft moss, and your every wish shall be granted." The eirl, unmindful of her dying father, answered: "Never shall I leave my beauti ful home to dwell with such a being." "I expected this answer," said the sprite, as it grinned from ear to ear, showing a row ot sharp, white teeth, "and such a noble lady as you shall not return afoot I shall give you a steed to carry you home." And, bending over the water, the sprite picked up a smooth, white pebble, and threw it into the air. As the stone fell to the ground, there stood a handsome black horse, which seemed so quiet and gentle Armide's eyes ihone with delight; for she was very fond of riding. She was not long in mounting, and was soon enjoying a canter through the grove. When suddenly a hoarse voice cried: "Speed away, my good steed; speed away, and carry the black princess to her home." Then the horse began to rear and plunge; it rushed through thorny thickets, where the low branches beat and scratched the maiden's face; it flew over dusty roads and stony by-ways, and finally stopped before the merchant's bouse, where it vanished, leaving Armide half fainting at her father's door. The next day, the second daughter, Syl phide, undertook the same errand as her sister, and met with the same success. When told that in order to fill her pitcher she must live for a year with the water sprite, she said: "I love too much to dance in the fields and meadows to stay in this dare place." "Oh, il dancing is all you want," said the sprite, "I can give you plenty of that "Ton shall dance in my whirlwind." A shrill whistle sounded through the dell, and a furious wind began to blow. The girl screamed with terror as she saw the mighty oaks bending and writhing, and felt herself lifted off her feet and whirled madly away. On she was carried in a wild, dizzy dance, over rocks and stones, through field and forest, now in gloomv swamps, and again in sunny woods. For many hours the tireless wind gave her no rest, but at last, weak and exhausted, she was lelt at her wn home. And now Elfriede must make the journey to the spring in the forest With great fear and trembling she set out on her way; and her heart beat violently when, as she ap- proacnea the pool, she saw tne ingnuoi water-sprite sleeping on the bank with its unsightly head resting on a mossy stone. She stood still a moment, hoping it would awake and sneak to her: bat onlr the rustling ol the trees and the twittering of a few lorest birds were to be heard. Elfriede then took a small stone and threw it in the water. The noise of the splash aronsed the sprite, who sprang up, and with its great, green eyes gazed curiously at the little girl; then in a rongh voice said: "What do yon want here?" "I have come for a pitcher of this life-giv-ine water." was the reply. "You may have it," said the sprite, "if you will live with me lor a year. Elfriede, terrified, looked at the hideous figure of the sprite, and hesitated a moment Thin remembering her dying lather, she said: "Although I fear'you greatly, yet for my father's sake I shall do as you desire." The sprite laughed gleefully, and said: 'ilo-morrow I shall come for you." ,;It ihen sprinkled a few drops of the clear water over her, and instead of being dark and homely, Elfriede became fair and beautiful; her plain, white dress was covered with sparkling seat, and she appeared m a WiM 11 9 royal princess. Then the little girl, hf filled her pitcher hastened home and to tne bedside of her father. One draught or tne healing water restored the old man to nis former health and strength; and creatwas the joy of his three daughters. Elfriede s changed appearance caused much aatomsn ment and comment; but when her sisters knew that she must return and live for a year with the nglv water-sprite, they made great sport of her, and called her "the frog queen.' But Elfriede was so happy over her father's recovery that she paid no heed to their scorn, and made her preparations to depart The next evening as she sat "wlnK in her room, she heard a voice, which she recognized as belonging to the water-sprite, saying: "Open the doer, beautiful maiden; for I have come to take yon away." Elfriede now knew that the time had come when she must fulfill her promise and leave her beautiful home to live with this fright ful creature. Weeping bitterly, ahe opened the door, and there in all its ugliness stood the water sprite. "Are you ready to go with me," it said, "to my cave in the forest?" The girl begged for one moment to bid ner father farewell. This was granted, and when she returned to her room she lound there a most beautiful princess, who said: "Now you need no longer fear me." She then led Elfriede out of the house, before which stood a magnificent chariot drawn by four white horses. The liveried servants "bowed low ana waited the com mands of their lady. At they rode toward the forest the narrow ravine extended into a broad avenue, lined on either side with trees and flowers. "Wnere" the spring had been stood a marble palace, gleaming with many lights. Here Ellriede lived, not one year onlr, but manv, many years, loved by all who' knew her. But Armide and Sylphide were so envious of their younger TO OO WITH SE? sister's good fortune that they died of jeal ousy and rage. - Patsie. A STORY IN ASTRONOMY. Bow Germnn Imagination Explains the Relation of the Sun, the Moon and the Sinn Tale or the Two Qneens and the Stolen Children. tADAFTED FBOK THE OEIUf AW.l In a magnificent castle, built of red and blue marble, there once lived a beautiful and powerful Queen. She wore a dress of cloth of gold, and whenever she left her lovely home it glittered and shone so bril liantly that one could see her a long dis tance away, and everything above and be low grew quite light and clear. Everyone who knew her loved her dearly, for she never let a day pass without doing much good. Her greatest delight, however, was in her children. Willingly and gladly thev obeyed her Jit a word. There were a great many of them, and each one wore as beautiful and golden a dress as their dear mother; yes, even the good old servant, who daily took them for a walk, had just such a dress too. Not far from the Golden Queen there lived another queen in a dark, high castle. She always wore the' same black dress, for she was very sad, having lost all her chil dren. She glanced with envy at her neigh bor's happy flock of little ones, and tried to think of some stratagem by which ahe could steal them. She would never have succeeded had not one of the children been disobedient Now, between the two kingdoms there stretched a deep, dark bine river. Some times it belonged to one queen and some times to the other. When the golden-clad queen approached the water flashed and shone like gold, so that she naturally re garded it as her property. Scarcely, how ever, had ahe disappeared than the other queen stepped lorward, and when the shadow of her robe fell upon it the .water grew dark and gloomy like herself. When ever her neighbor's children were out play ing in the garden, this malicious queen would lurk around, hoping to steal one ot tbem. One dav the children were romping near the water" When the old servant was about to return .to the castle with them, then, O, misery and horror! one of the smallest was missing! All the others wept and ran hither and thither, hoping to find their lost brother. "Alas!" said the old servant, "the little fellow was disobedient, and went too near the water, for yonder stands the wicked Queen, and just see how dark the river grows." They, all stood sadly on the shore and glanced carefully into the water. Suddenly there appeared something quite bright, and a soft little voice called: "Dear sister, give me yonr hand, I nave fallen into the water." They then saw a little golden dress sparkling beneath the waves, and one of the children stooped down and held out her hand to pull out her little brother. This was the very opportunity for which the dark Queen had been waiting; quickly she caught the little hand and drew also the second little sister to her arms; then the third child stooped to give her help, and was also drawn; and thus one by one all the children were enticed into the water and the waves closed over them. As the last dear little one sank out of sight, the old servant tore his hair in his grief, and could not make up his mind to return to his mistress and look upon her nursery. "Since yon have taken all my children away from me you must take me, too," he cried weeping, and with one spring he also vanished beneath4he waves. Oh, bow happy the wicked Queen was. She took the old servant and all the child ren to her kingdom and fastened them all to her dark robe; and the smallest she placed so closely together that they looked like silver band on the hem of her dress. Ever since the poor aotber tetki la Tain THE for her dear children, who lett her so full of happiness never more to return to their home. She knows quite well who stole them: but whenever Bhe approaches the river It grows so bright and sparkles so clearly that she cannot find a trace of her lost ones. The wicked Queen never permits the children to walk upon the earth, but leads them for a walk every night in the heavens. The poor mother follows her continually and calls and searches, but it is very seldom that she catches a glimpse of even one of her children, and then the child is far, far off. She never fails to greet her, and the poor little thing grows pale with longing; then the gloomy Qneen, who is the Night, qnickly draws away her train, and the Golden Queen, the Sun, follows her vainly and restlessly. Only the good, faithful old servant, the Moon, occasionally steals away in order to bring the poor mother news bf her stolen children, the beautiful Stars; and takes her messages from the smallest of them who glit ter brightly in the inilkr way. F. K. B. Wade. Note In German the sun is feminine gender, and the moon masculine. Ed. SOME ENIGMATICAL NUTS. Pozxlra for the Little Folks That Will Keep Their Brains Boer for Mow of the Week If They Solve Them Correctly Homo Amusement. Addrat communication! for thlt department to E. R. Chadbottbh. Zewitton, Maine. Copyright 1890. by E. R. Chadbouks.! 1169 A SYMPATHETIC SAYUrQ. D. M.H. 1170 A BUBAL SCEKE. Far down the river, near the bend, Where massive trees their shadows lend. The stream has formed a basin deep. Bo sheltered, the ripples scarcely creep, Here now, beneath a leafy screen, I watched the water fowl, myself unseen. Now upon the placid water's breast They languid float or quiet rest; Now, sadden seized with sportive turn. They dash and srliBh to foam the water's churn; Or heeding demands of appetite. They dive and vanish from my sight But nowa quadruped draws near the brink Perhaps to have its sides, perchance to drink; The ducks are startled, in creat alarm Ther huddle close, as if fearing harm. Save one brave bird, with flashing eye, Who makes the base intruder fly. Now up the bank In swift pursuit He follows close the frightened brute. Till with his bill he seized Its tail To tell the rest my pen wonld fall. For swifter than a flash of light Beast ana bird both vanished from my sight Bat on that very spot within the wood, . A lovely fairy, smiling stood; I know not whither she had come, Bat there sho was, no larger than my thumb. If you doubt my vision, take from the shelf Your lexicon, and see It for yourself. 11. C. WOOEFOBD. 1171 CHABADE. FirtU An action of some kind am I; A brief walk may make me known; Form, cast and shape I signify. I'm in a bend, or winding shown. Second. A smooth, flat surface I may mean; Sometimes I'm entertainment fare; As an inscription I am seen. And memorandum-book, though rare. Whole. Steam locomotives, cars as well. When ran on me, as I can prove, (Now note the paradox I tell) Are stationary while they move. Nelsoniaw. 1172 DIAMOND. 1. In New York. 2. To beat & Epochs, 4. Hates. 5. A small sail under a driver loom. 6. A vessel partly ailed with water, exhausted of air. ana hermetically sealed. 7. Certain instru ments. 8. Slight kinds of woolen cloth. 9. A noted robber killed by Hercules. 10. A Frenoh article. IL In PlttMrarg. , Donnas. 1173 tbajjsposixion-. The dressmaker, with Sneers deft J'rimal this seam and snipped at that; Comments, meanwhile, on warp and weft, And fashion mingled with her chat This will two beantifnlly." said she, "So soft and graceful-hang the plaits;" No part bad I bnt to agree One must who on this priestess waits. - Bitter Sweet. 1174 a monsteb op the aib. ' While roaming through the fields one day, My little niece and I, Where nature rested dreamily We glanced toward the sky And saw what seemed a monstrous bird, With one creat upright wing; . I never saw, nor never heard That birds wore such a thing. 'Twas like a massive kite, or ball. Or peacock's half-spread tail; 'Twas somewhat like a parasol. Approaching us full sail. It frightened so the little maid She wonld not let me wait; Although what seemed its human head I wonld Investigate. Bnt while for home we took our flight To ease tbe'cbild's distress. The nondescript passed out of sight laughing at us, 1 guess. Sea. 1175 squabe. 1. An ulcerated sore on a horse's back. 2. Carbonate of lime. 3. Soared. A. Satiated. 6. A hole to discharge air. 6. The foremost Jilank in a strake. 7. Restrains to certain units. X L. O. B, 1176 SYNCOPATIOK. Some paints are durable, we know. While many others are not so; The former are-fast colore classed Becanse they do not fade and latt, Bnt when nice painting is required. And durability desired. Whole comes In play for looks and wear, And painters use it without spare. Nxxsoxzax. 1177 ANAGRAM. Companion at a table," he A sort of "parasite" may be: He's a TREE MERCHANT, lives at ease, And all he does Is selling trees. Nelsoniajt. THE JULY CONTEST. Jrtte Winner. t Peg, Swlssvale, Pa. Z Wm. Hughes, Apollo. -Pa. &. Arthur Place, Pittsburg, Pa. Roll of Bonor. Lillian W. Pence, Louise Jones. F. L. P.. Ida M. Bobson, James Patten, Robertas, Emily John, M. J. Lv, Arthur 8. Raymond, B. Ingllss, Frank Pearsons, Alice T. Ames, Lea Bernstein. John. Bacon, P. U. Blmmes, A. M. Power, B. 8. 1). ANSWERS. 1159 The Spectator bound In calf. 1160-Qo-at 1161 Blower, bower- 1162 Child's age 6- factors 8, 2, L Mother's age 28; factors 14, 7, i, 2, L. These are the only two numbers having this property tb.at mlcht Indicate the age of a human being. 1163 Sentient 1164 Share, hares, hears, shear. 1165- p P o s B O TT S B ET WE EN P O TWALLE R P OT WALLOPER STELLATED HEIiOTBS NEPES RED B IMSVice. 1167 Discrimination. 1168 Madam, Adam, dam. Worae Than Coldly. Fellows I hear Nagly has been treating you coldly. Bellows Worse than- that. He's quit treating a entirely, '" PITTSBUEG DISPATCH, PAINS OF THE BODT Have Nothing to Do "With the Wel fare of the Sonl Hereafter. ST. PAUL DIDN'T URGE ASCETICISM tYrten He Besought the Brethren to Present a Living Sacrifice. PHISIOAL EELATIONS OF THE BOUL rwEiTTES ron thx dispatch.1 "I beseech you, therefore, brethren,by the mercies of God, that ye present yonr bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." If Christian duty were always urged upon such grounds as these, there wonld be bet ter Christians and more of them. St Paul has two arguments:the first is divine mercy, the second is human reason. Where will you find arguments more persuasive? Let religion deny the love of God and present the heavenly father as one who is no father; let religion picture God to man as the re lentless keeper of an eternal dungeon, hot with flames unquenchable, saying, "If you do not believe this, if yon neglect to do that,' down yon go into this horrible dungeon for ever and ever" and what soul will thus take courage and look np to God, and draw near to Him, and try to serve Him? And of what worth, supposing that some soul were after this fashion turned away from dark nessof what worth wonld be this fright ened goodness? , Or, let religion discredit or contradict man's reason, and delight in being unreason able, and declare with Tertullian, "It is certain because it is impossible;" let re ligion prohibit investigation, set up stakes and pile up faggots for everybody who may dare to think, saying, "You must receive and believe this, because I say so, withont venturing so much as even to think of thinking" and religion can convert only slaves and fools. Who can respect its con verts or its creeds? Who can trust the hon esty of the believer whose assent is thust compelled, or who can believe the trutn oi a doctrine which thus defends itself against examination and dreads light? BEVEBSE OP THE MCTtTBE. But put religious duty and faith upon the grounds whereon the apostle. puts tbem; let religion say to men: "You ought to do this because God, who is your heavenly Father, and loves yon, wants yon to do it; you ought to believe and follow this, because yon can see for yonrselelves what a right and reasonable thing it is;" let religion speakof a God of mercy and of a reasonable service, and it may persuade men, then. It is upon these grounds that St Paul urges the Christian duty which he describes as the sacrifice of the body. It is a duty, he gays, which God asks of us, and our own reason emphasizes the voice of God. The sacrifice of the body "that ye present your bodies a living sacrifice, holy, acceptable unto God" what does thatmea'n? The disci pline of the body has entered in some form into all religious, because the body is the instrument of sin. It is only after consid erable progress has been made in the spiritual life that the mind is recognized as being also the instrument of sin. But everybody who is conscious of sin at all,' is able, and is compelled to associate sin with the body. "The flesh lusteth against the spirit" "I know that in me, that is, in my flesh, dwelleth no good thing." These are familiar expres sions which emphasize the association of sin with the body. The adjectives "carnal" and "spiritual" are words with a meaning which is instantly recognized. "Miserable man that I am, who shall deliver me from this body of death I" This is the cry or uni versal humanity. It is the body, we feel, which keeps us down, which puts tempta tion in our path and makes us sin. To "walk after the flesh" is the description of a man of evil life. "They that are in the' flesh cannot please God." "If ye live 'after the flesh ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live." RELATION 07 BODY AND SOUL. Such thoughts as these have always pos sessed the mind of man. and everybody who has had any desire to "live," has set him self, alter some fashion, to "mortify the deeds of the body." - Along with this asso ciation of the body with sin, 'has gone also a recognition of the relation between the body and the soul. The body, which touches sin on the one hand, touches the soul on. the other. It has been perceived that a man's physical condition affects him not only -physically by giving him dis comfort, and not only intellectually by ob serving the clearness ot his thinking, but even morally and spiritually in some measure. The body shapes the soul. It has been noticed, however, that the effect of the body upon the soul is more than likely to be bad. Perhaps the good influences which reach from the body to the soul are overlooked and taken rather as a matter of course. But the bad, dissipating, lowering influences have always attracted more attention. The body has been universally regarded as a bad com panion for the soul. The best thing for the soul, a good many people have thought, is to keep at a distance from the body, and to be its enemy rather than its Iriend. "I keep under my "body," St. Paul says and em phasizes his example by the illustration of two fighters, one holding the other down and pounding him. One of the most formidable of all the heresies which have assailed the Church was Macichaeism. Manichaeism began early and stayed late. It vexed the Christians of the first centuries, and lived to defy the in quisitors of the Middle -4ges. Indeed, as, an nnconscious principle of conduct, it has not yet altogether vanished out of the Chris tian world. It is the principle which under lies asceticism. It is the motive which, in Lent, inspires everybody who is fasting for the sake of fasting. Manichaeism was an assertion that all matter is essentially evil. God did not make the world, the Manichses declare, the devil made it Holiness con sisted in removal from all things material. The greatest grief of those old heretics was that they had any bodies at all. DEVELOPED TWO THEOBIES. Manichaeism developed into two opposite theories of religious living. Some held that the body, being our enemy, must be scourged and beaten, and starved. Manichaeism perched Simeon Stylitis on his pillar, fast ened hooks into the back's of devotees and swung them to and fro at the end of a long rope, forbade marriage, drove men into caves and forests, clothed them in hair shirts, pnt pebbles in their shoes and spiked girdles about their waists, and made their lives unspeakably miserable. On the other hand, by a natural reaction, others who affirmed that the body is evil, plunged into all manner bf drunkenness and beastly living. , They said that God looked only at the soul; the body mattered little. They said prayers with their souls, and let their bodies go.' The body might have its own way, the soul could not. Against all perversions of the truth about the human body stands this word of St Paul. A "living" sacrifice, is what God wants. The offering of a living hpdy, not beaten with straps, and torn with hooks, and worn ont with fast and vigil, but strong, well, beautiful, as God nfde it the sacrifice of a living body; and a sacrifice "holy, acceptable unto God," a body pure, and clean, and undefiled with sin. Nevertheless, the fact remains that the Christian is to sacrifice the body. This word "sacrifice" is the essential word in the sentence. Exactly what does it mean? The meaning will beaade clearer, perhaps, by contrast There is a difference, which everybody will recognize, between self sacrifice and self-denial. Self-denial U a giving np of something good or bad, rather against one's will. It is the sonl saying "no" to the body. If that which we J-. 1 ! ., U-J 4Y..... .! Lucuv uuibcitcj issometniUK """ ' i- i denial U one of the pathj to reformation and J SUNDAY, AtTGKtTST 17. amendment. If it is something good which we deny ourselves, then denial if it be nothing more than denial means asceticism. Sacrifice, on the other hand, is the willing and glad offering of something. It is an act which is done in the direction of the will. We want to do it It is easy. There is no pain about it. It is not so much a say ing "no" to the body, as it is a saying "yes" to the soul. Self-denial and self-sacrifice are alike in that each of them is an act of giving up. But one looks back, and the other looks ahead. One means repression, the other means aspiration. One is occu pied with the resolve not to do, the other with the resolve to do something better. ILLUSTRATED BY PABABLE. These two ways of dealing with the body have their difference emphasized in Christ's parable of the room that was swept and gar nished and left empty. That is the symbol of self-denial. Pretty soon, as our Lord shows, that empty room is filled up with very ob noxious visitors. The svmbol of self sacrifice wonld be a room which had been swept and garnished, not simply that it might be swept and garnished and that be the end of it, but rather that it might be a fit place to entertain angels in. Id the one case the sweeper and garnisher would be thinking about dust and cobwebs; in the other case he would be thinking about guests. All worthy living walks in the way of sacrifice; the physician, the lawyer, the clergyman, the merchant, are all the time giving things np. But this is selfsacrifice, whenever a man is in a calling which he loves. It is not self-denial. It is not a diffi cult putting away of the worse; it is an eager chooiing of the better. That makes all the difference in the world. A sacrifice may be made of leisure, a sacrifice may be made of the pleasures of society, but all the time it is for the sake of something. It reaches out toward an ideal. The scholar who for goes his rest asks no pity. Rest is good, but wisdom is better. He makes his willing choice. The mother who loses her sleep in the sickroom of her child never accounts herself to be hardly used. This is not self denial. She does not make a hesitating res olution, urged on by conscience, that she will not sleep. She is intent upon her child's health. She makes a perfectly will ing and glad sacrifice of everything whioh may hinder the return of health. A OBEAT DIFFERENCE. What a difference there is between saying "no" to the worse and saving "yes" to the better! He who says "yes" has an ideal be fore him; there is some inspiration in that He is following in the steps of Him who came to do the will of Him that sent Him, and who gladly gave np all the joys ot life which stood in the way of the high purpose of life. It was not in the spirit of repres sion or negation that Christ served the poor and needy people about Him., He was tired often, but not too tired to speak the word of life to the nearest hearer as He sat weary by the well in Samaria; not too tired, even when He went across the lake to get a breathing-time, in the days when people crowded about Him so that He found no space even to eat away He went across the lake into the quiet country, and behold a great multitude had gone on be fore Him, eager to be helped and healed He was not too tired to heal and help them. And He would not have called that a say ing "no" to the longing for rest, rather a saying "yes" to the supreme desire of His soul. He counted not even His life dear to Himself, but endured the crdss, despising the shame, that He might fulfil that su preme and constant purpose, even our up lifting and salvation. Look into the face of Christ; set His life before, you as the ideal of your own life; bend all your efforts toward the endeavor to grow into His likenesr; all that is low, all that is debasing, all that hinders, pnt away behind you by pressing forward; for Christ's love and in His service consecrate all that is best in you to Him. Between the call of the body to please itself and the call of the body to please Him, choose the higher always. Keep the body pure and strong for Christ's sake, that you may the better serve Him, and you have followed the words of His apostles which we have been studying. You have offered the living, and holy, and acceptable sacrifice of the body. Geobqe Hodges. A TKRKTBT.H WEAPON. The New Gun la Which Liquefied Gas Takes tbe Place of Powder. The new Giffard gun is probably the most curious product of recent developments in the constrnction of small firearms. Its me chanism and the novel principle of its opera tion, as described in the Revue Industrielle, are very simple. The projecting power is liquefied gas. Carbonic anhydride, the ex plosive used till now, becomes liquid under a pressure of 640 pounds to the square inch, and is stored in a steel cylinder nine inches long (figure 2), which MIM'UU -Ffy, 1 is attached to the underside of the gun bar rel (figure 1.) This cylinder contains enough liquid for 150 shots, and is easily detachable. The action of the mechanism in operation is about as follows: The hammer drives back tbe piston and closes the chamber against tbe pressure of the gas and of a spring, so that a little of the liquefied gas may escape. The instant the fluid passes out, the chamber closes. The ball on which tbe escaping gas acta is conical. It is inserted through the aperture at A in figure 1, and the round plug into which it falls is then revolved so that the plug nnd the barrel together present an en tirely closed surface. The firing of the Giffard gun causes no heating of the air or ot the mechanism, and makes a noise little louder than the Popping of a champagne cork. The gun is very light It weighs hardly ii pounds; the weight of the charging chamber is only nine ounces. The manufacture is Jig. t. quite inexpensive. Several Birmingham firms have offered to make the guns for $1 86 each, and a Belgian firm is ready to make them for still less. The principal fault of the new gun is thought to be the shortness of its range. Most modern rifles have a pressure of 30,000 to 35,000, while tbe Giffard gun has a pressure of only M0 pounds. Although the respective ranges of the guns are far from being proportional to these figures, it is regarded as improbable that the Giffard gun could do much execntion at a distance greater than 2,600. feet It has been suggested that the range might be lengthened by the use of gas, which requires a heavier pressure to liquefy it As a shortrange machine gun, however, the Giffard lifle is calculated, military authorities say, to do terrible execution. Another defect of the new gun is said to be that the muzzle must be elevated above the horizontal, since otherwise no fluid at all, bnt merely gas, would escape from the chamber. Unless the fluid entirely covered the apertnre, probably none at all would escape, for gas would escape so rapidly that it would fill the small space left for the liquid and create a back pressure against it Consequently strange things might happen 'were the gua depressed from its ordinary slightly elevated position to be aimad at au attacking force. The Servant Question. Lady visitor to Western hotel man Do you have much trouble with servants? Hotel Man Some. Lady What do you do with them? Hotel Han Bnry 'esu S CLrg-?rn- "'" ""-" 1890. TKDE TO TKADITION. Indians of Sonth America Still Ee tain Odd Snperstitiona THAT BEGAN IN THE DAWN OP TIME. Pizarro Broke Their Spirit and They Are Slaves to This Bay. THE SOPEErTATUEAL POWER OP COCA fcOBKisroirnmaK or tub sisfatcb.) La Paz, Bolivia, July IB. The study of Indian character, as shown in the Ayma raes and Quichuas of Bolivia, is exceed ingly interesting. Though far out-nnmber-ing the whites, the government finds no trouble in keeping them under absolute con trol, whatever revolts and disturbances may arise among the Cbolos and other citizens. Grave, silent and sad, when not intoxicated, and never noisy in their most hilarious moments, always at work, gentle, servile and peaceable, they are willing hewers of wood and drawers ot water, not one iota above the mules and llamas they drive; in deed, tbe latter, as a rule, are better fed and more kindly treated, because of more com mercial valne. Not only is this true of the peons on the great estates, hut those who are free to come and go, work or starve, as they will, are slaves no less, and to more cruel masters, poverty and ignorance. As there is an edu cational proviso in the suffrage law of Bolivia, and as no means are provided for educating Indians, they are forever de barred from having any voice in the affairs of the land of their fathers. The ruling class, descendants of the Spanish conquer ors, assert, but withont truth or reason, that an Indian is incapable of education and un fitted bv nature for anr higher plane in life than that he now occupies, as a mere beast of burden. BELIC3 07 PAST QBEATNESS. The works of the Incas that still remain, magnificent temples, terraced mountains and splendid roads, effectually refute this statement; and even in these days, after three centuries and a half of slavery, there are occasional shining examples of Indians who have struggled out of their environ ment into the highest positions. The com mon herd, however, since the spirit of their ancestors was so thoroughly broken by Pizarro and his gang, will make no protest whatever may be put upon them; and the temptation to keep them in servitude is too great to be resisted by the lazy conquista dores, who may thus enjoy the fruits of un paid labor. Having "Christianized" the original owners of tbe soil, in the lump, as it were, and rendered them obedient to the laws of church and state, the philanthropy of the white race goes no farther. When the Spaniards came to this conti nent, abont 350 years ago, they found nearly all tbe vast territory that is now occupied by Ecuador. Peru, Bolivia and Chili in habited by three great tribes, the Aymaraes, Chinchas and Huancas, united under one form of government The Aymaraes were the ruling race, and from their nnmber came the Incas, or emperors. They occupied the highlands of Pern and Bolivia and were men more-advanced in civilization than either of the others. The Chinchas lived along the coast; the Huancas were scattered among the mountain valleys, and the Quichuas came irom the north, Quito having been their ancient capital. Gradually the Aymaraes conquered the other tribes, and their system of colonization seems to have been wiser than any that have superseded it According to tradition, the Aymaraes had existed since the beginning" of the world; bnt were sunk into barbarism and perpetually at war with one another, when the Sun, their tutelary divinity, sent his own children to earth to redeem and In struct them. Two sun-deities came, Manco Capac and Mama-bella, his sister, who was also his wife. The island in Lake Titicaca where they were believed to have made their 'first appearance, has ever since been regarded as holy, and to this day shows the remains of their most Sacred temples. From this point Manco Capac traveled northward, carrying a golden staff; at a certain place the stick sank into the ground, a sign from the Snn-god that there he should tarry and found a city: which was called Cuzco and afterward became the imperial capital of the Incas. The same idea of a savior of divine parentage runs through many form of re ligion. As an historical character Manco Capao does not greatly differ from Jesus of Nazareth, Usiris of .Egypt, the Bcandanavian Odin, the Chinese Pohi, or tbe Hindoo Buddha, -He was tbe first of a long line of .Kings, who gradually subdued tbe sur rounding tribes and established sun-worship in place of whatever might have been the more ancient religion. Thev built four highways -that still remain, leading from Cuzco to the four cardinal points, and erected magnificent temples, palaces, walls and forts. -WEBE HTTMAXE CONQTJEBOBS. When their armies 'had conquered a province, they brought the idols of tbe tribe, together with tbe chiefs and their families, to Cuzco, where they were treated with every mark of kindness and respect; and when the chiefs had been thoroughly instructed con cerning the power of the Inca and the spirit of his regime, they were sent back to their former homes and were often restored to their official positions as representatives of the Government at Cuzco. Taxes were reduced in the conqnered provincas, the poor cared for, the children instructed in tbe langnage of the empire, and though greatest respect was shown for the more ancient forms of worship, the people were carefully taught tbe religion of the Incas. To make sure that there would be no future rebellion among the conquered na tion, a colony of several thousand Aymaraes was sent to live among them and as many of the subjugated people were brought to the towns whence these colonists were taken, where they were given great advantages, including large tracts of land exempt from taxation, and were made to feel in every way that the transfer had been for their benefit. Thus it happens that so many Quichuas are found down here among the Avmaraes and vice versa. Though living side by side for centuries, these two great nations have preserved their original dis tinctness, never uniting in marriage and seldom associating, and such a thing as the admixture of either race with European blood was never known. DBESS OF TWO NATIONS. Though much alike in personal appear ance, except that the Aymara men are taller and more powerful than the Quichuas and their women are if possible uglier, one can distinguish scions o( the two races at a glance, wherever met, by "the cut of the gib," so ,to speak. The Quichua men wear very short trousers, barely reaching to the knee, ponchos, or blankets, striped with brilliant colors, their heads thrust through a slit in the middle, and hats, if any, a great deal too small for their heads. Each woman of the tribe is always seen with a bundle at her back, made by a blanket folded in peculiar fashion, in which she can carry not only her baby, bnt all the house hold goods. She is always bareheaded, her frowsy black hair braided with white strings, the latter braided together at the ends. The male Aymara wears very wide trou sers of black woolen, slit a long way up the leg, either at the back or tbe outer side, and underneath full drawers of coarse white cot ton, which flop1 about his ankles as he walks. On his leet are rawhide sandalson his head a knitted cap of brilliant colors, cone-shaped, with ear-laps and a long point which dan gles gracefully over his nose or bobs about gaily when the wearer is on his usual dog trot Their women -universally wear dresses of dark blue flannel, quite short and beanti fnlly shirred from the waist down over the hips. The bodice, made separate from the skirt, is a sort of Tyrolean jacket of the same am mj I I asm MenHel vashh W 4 It avhahaI wa ji very short, lotf-necisd. sad. barely coming together at the bosom, showing all around the white chemise beneath. STJPEBSTITION BTILL ABOUNDS. Though all these Indians are intensely Boman Catholic in religion, many of their customs and superstitions show traces of the ancient faith of their fathers. To cite a few of them: in the days of the Incas, whenever a poor Indian had climbed a bill at tbe top of it he laid down his load, bowed low toward the East, invoked the name of Pach acamac, one of their principal deities, who was supposed to be the judge of the human race, repeating three times the work Apach icta, the abbreviation of a sentence signify ing "I give thanks unto him who has enabled me to endure thus far," at the same time presenting to Pachacamao an offering consisting of a hair pulled from tbe eye lash, some chewed coca, a small stone or handful of earth. To-day tbe traveler observes on all the roads near the summit of tbe Cordilleras many mounds of stones or earth, the result of these offerings; and every modern Indian leaves thereon a similar tribute though perhaps its signification may have changed, or the deity to whom it is addressed may bear another name. They alsp have a super stition that in order to retnrn by the same route in safety, it is necessary to smear any prominent rock which has sheltered them, with sabo, the tallow of the llama, and to throw against it cuds of chewed coca. If they have no tallow, they mutter an extra prayer or two, hoping that the mysterious ?ower will excuse their poverty; bnt no ndian is so poor that he cannot spare a little coca. A SECBET CEREMONY. In crossing any ridge they east a stone upon the heap that is always to be found there, and murmur a few words, whose sig nification no white man understands. These cairns, called apachetas, are generally topped by a huge cross, and may be found at the summit of every hill all over the land. Hot an Indian, drunk or sober, will pais one without uncovering his head and saying a prayer while making his ofiering; but the secret of it has never been disclosed, even to inquisitive priests at the confession al. There are other cairns still more an cient, whose purport and history nobody knows. They are set exactly on the apex of the hills square mounds each abont six feet high and hollow inside built of stones, well set and plastered over. Many of them have been taken down by curious people in the hope of finding buried treasure inside, funeral relics, or other traces of their origin al use, but nothing has ever been discov ered. Besides the gods of heaven, the ancient South Americans seem to have had a great many terrestrial deities, all of whom re ceived sacrifices, and some were worshiped in temples. The sea. too, comes in for a share of worship, and is piously invoiced by those Indians who live near it They be lieve, not without reason, that many of those diseases which are rife between the coast and the Sierras come out of the ocean on the wings of mist and vapor, and they implore Mama-Bocha, the sea god, to send them health instead. CBOSSINO A BIYEB. On the banks of rivers a ceremony is still performed much like that called mayu challa in the Inca worship. None of the mountain Indians can be coaxed or driven across a stream, large or small, until they have first taken a little water into the hol low ot the hand and invoked the god of tbe river to permit them to pass in safety; then, having drank the water, they throw a little corn or coca into the stream. It must be remembered that there are few bridges in the country, and during a por tion of every year the rivers that are now easily forded become dangerous torrents. . From time out of mind these tribes of the Sonthern continent have regarded coca with extreme reverence, worshiping the shrub itself, and using its leaves in their religious ceremonies. The Inca priests chewed it during divine service, and it was believed that nnless those worthies were well sup plied with coca the favor ot the gods could not be propitiated. Daring the 350 years that have intervened, Christianity has not been able to eradicate this deep-rooted idol atry. To this day it is the general belief that any business undertaken without the benediction of coca leaves cannot prosper. The Indian workmen in all the mines still throw coca cuds upon hard veins of metal to soften theore and lighten their labors. In every ancient grave a supply of coca leaves is found with the mummy, and the Indians of to-day pnt the same into the mouths of their dead In order to secure for them a more favorable reception in the unknown world. Tbe belief in household gods remained in full force long after the conquest, and every poor hnt had its lares and peuates. Fasnie B. Wabd. A ETJSSIAN PEODIGY. Utile Max Hambonrc, the Bnsalan Boy Pianist aad Hi Accompllsameou. Max Hambourg, the boy pianist, is the eldest of five children born to a Sonth Bus sian couple. When a representative of the Pall Mall Budget called on him and his father in London, the youngster was play ing with tin railroad cars and other toys. "Yes," said the father, "he is a child with his toys: but when he sits at the piano he becomes a man. I often stand beside him in mute amazement, unable to follow him. All at once he begins to play a certain pas sage in his own way, giving it au interpre tation aiuerent irom any otner. 1 may say, ittacc oioi- M'&Z M 'Bnt, Max, there is no indication that it should be played like this;' he only looks at me in a strange wav, and plays on, and tells me afterward that he understands it as he plays it, and he must play' it that way and no other. And then he goes on to explain how he hears and sees all that the composer is saying inhis music Forinstancewhenhe played Beethoven's "Marche Funebre" first be used to say, when he came to a certain pas sage, 'Father, now the funeral procession is marching along," and again, 'How I see tbem standing by the grave, and the earth comes down on the coffin lid with a dnll thud,' and so on." "How long has he been learning?" "Just two years and a half. When he was only 2, he njed to sing any airs he might have heard me play, and later on he sang them over, and then composed and sang variations to them; but I would not let him get to the piano till he was older. Even now I don't allow him to 'compose at all. He says often, 'I have heard musie all the night, and in my sleep I have written it all down; may I not write it down now?' but I don't allow it yet. My other four children seem just as musical as he. My second hoy plays the violin as well as Max plays the piano; and it is -rery amusing to notice that when one of them is playing, first the one of his brothers and then another will call out if they make a fault of any kind." Asked to write his name at the bottom of his lithograph, the boy promptlv did so in English ana then in Bntsian. 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