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. He can
write ffitaeht
19
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dreams and aTersloa to soaety positively cored. $t per box
postpaid. Six boxes. S$- Address Nerve Bean Co., Buflalflfr
K.x. At Joseph Fleming U Son's, 4" Market Su
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QME TREATMENT
WITH MEDICAL LLfclmwil-'
tPoraii craROircaoiwjAino "
H5B.V0TfS DISEASES in both sexes.
Rav ba it.it tin 4id tala took, addraa
fHE PERU CHEMICACCO.,hlllAIJIU,WlS
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TO WEAK MEN
Buff ertns fros tbe effects of youthful errors, earijr
decay. waSiif weakness, lost manhood, et&, I will
lend artSlaable treatise (sealed) containing full
l-.i;i.. A.. hnmA mrr. FREE of chaise. A .
SdWmedUcalwOTk: should by rejjdryeTe ,
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