Herodotus says that Croesus was the first sovereign to make coins of gold.
In 1503 the first English shilling was minted. It bore the king's image.
Silver was first coined in Rome in B.C. 269, when Fabius Pictor set up a mint.
The United States Mint was established in 1792 and at once began operations.
The first English laws against counterfeiting were issued in 1108 by Henry I.
In 1844 Napier's coin-weighing machine was put in use in the Bank of England.
In the fifth century before Christ, refined copper was deemed as precious as gold.
The first American coins were made in England in 1612 for the Virginia Company.
The first English gold coins were minted in 1257, in the forty-second year of Henry III.
In 1631 the invention of milling the edges of coins, to prevent clipping, was introduced.
Over one thousand series of Greek coins, issued by independent cities, are known to exist.
English sovereigns were first minted in 1489. They were called by various nicknames.
During the reign of Numa Pompilius, 700 B.C., an experiment was made with wooden money.
The bronze cent and two-cent pieces of this country were first coined in 1864, and the nickel half dime in 1866.
The earliest Greek coins bore a lion or tortoise on the obverse and punch marks on the reverse.
Wampum was adopted by the New England colonists in all their dealings with the Indians.
English coin was first made a legal tender in 1216. Before this rents had been paid in produce.
Vermont and Connecticut coined coppers in 1785. New Jersey and Massachusetts did the same in 1786.
In 1237 the English coined gold pennies which weighed 1-120th of a pound and passed for twenty pence.
Down to the Norman conquest the Britons had "living money" and "dead money," the former being slaves and cattle, the latter metal.—Selected.
RESISTING TEMPTATION.
WHEN Edward Wilkins was leaving home in a quiet country village, his father thus addressed a few farewell words to him:—
"My boy, beware of the theater and the public house; keep the Sabbath holy by attending a place of worship in which you can do good and get good; read your Bible and pray over it, that God by his Holy Spirit's influence may so bless its instructions that they shall become a source of power within you in times of temptation; write home every week to your mother and myself, and let us know every difficulty and every joy you experience. Now go, and may the Lord have you in his holy keeping in the great city to which you are going."
The youth had not long been in his situation when he saw how wise had been that counsel, for there was every inducement from without to fall into every one of the temptations of which he had been warned. There were about three hundred young men in the house, nearly half of whom were fond of the exciting pleasures they could pick up in an hour or two at the close of the day's labor.
Several of those who lodged out of the house made no secret of their nightly adventures in theaters and taverns. They boasted of their Sunday excursions by boat and rail, and used to speak pityingly of those who were compelled to "make" their Sunday in the warehouse. Amongst the latter, too, were several who spent their leisure hours in reading any book but the Bible, and who were never known to pray.
It is an unhealthful atmosphere for a Christian youth to draw breath in; but Edward Wilkins kept up his heart with all diligence, and he was rewarded by a conscience void of offense, and finding in the simple pleasure of devotion a joy unknown to those who wasted time, and money, and health in riotous living. He kept up a constant communication with home, and thus maintained a tender home feeling in his heart amid the exciting scenes of city life.
He had been about a year in his situation when an incident occurred which taught him how weak and deceptive the human heart is when not constantly supported by divine grace. He had given such satisfaction to his employers that they determined to raise his salary, and one evening this fact was communicated in very pleasant terms by one of the managers.
He was paid his quarter's salary, and told that, as he had been rather overworked, he might take a holiday on the following day. The youth was overjoyed as much at the prospect of a holiday as at the increase in his salary, so overjoyed that his devotions were less earnest than usual on the night before and the morning of the day.778He spent a pleasant day in a favorite country haunt of his, and returned to town in the dusk of evening. On his way home he stopped to look at a gaily lighted building, on which the word "Theater" was blazing in large letters formed by jets of gas. He had never been in a theater in his life, and had felt no desire to enter one; but now, as he saw crowds of gaily dressed people pouring in, the thought occurred to him, "Will there be any harm if I just look in; I will not stay, of course; but will there be any harm in my seeing what it is like?"
The longer he stood watching and arguing with himself the stronger became his desire to enter. At last the wish became irresistible, and he entered the vestibule. Then, in a moment, his father's parting counsel flashed into his mind, and, literally, with fear and trembling he ran home as fast as he could.
He passed a night of sighs and tears, and for several days was the most miserable of young men. Conscience inflicted on him the most bitter smarts. It was true he had not fallen, but what if he had? What if he had allowed the tempter to gain the victory over him in this instance? Might it not certainly have been a vantage ground for the tempter to lead him on into excesses into which other young men had been led, the very thought of which made him tremble?
Years afterwards, when narrating the story, he said he could never pass a theater without feeling something of the thrill of terror with which he ran away from a temptation that was becoming too mighty for him.
How dangerous it is to dally with temptation! Every moment it will become stronger; every moment the tempted one will become less able to resist. But the smallest wedge, if promptly used, will prevent the breaking out of a reservoir which, if left to make the crevice by which the water is leaking larger and larger, will flood an entire village.
One brief, earnest prayer when temptation assails us will awaken in the heart thoughts and feelings, and bring help from above, that will effectually withstand the most artful of the tempter's wiles.—Selected.
OUR AIM.
By Rosa A. Young
BY ROSA A. YOUNG.
No EARTHLY position of greatness,
Of honor, of trust, or of fame
May be ours, but with earnest endeavor
We would honor our Master's name.
The duty that seems to be nearest,
To labor, to pray, or to sing,
We will gladly and cheerfully do it;
Our motto is, "Do the next thing."
At home in the family circle
We will daily endeavor to prove
That the meek, lowly Spirit of Jesus
Prompts to actions of kindness and love.
There are duties that may not be pleasant,
Tho' most needful that they should be done;
We'll not shrink from the task, but perform it
In a way that is second to none.
The girls they should all seek to lighten
The burdens that heavily lay
On the tired, worn shoulders of mother,
Who has borne the strong heat of the day.
Let a task, however distasteful,
Be set to the music of song;
'Twill brighten the task, and the music
Will stay with us all the day long.
The boys should, with glad, cheerful faces,
Work their fields with the spade and the hoe,
Or trundle the heavy wheelbarrow,
As after the water they go.
Or, if asked to supply for the kitchen
The fuel their meals to prepare,
The bright, cheery whistle will tell us
A free, happy spirit is there.
To sulk, or to pout, or to grumble,
To linger at duty's loud call,
This is not to honor our Master,
Or prove ourselves faithful at all.
When a duty is ours, we will do it;
That duty we will not forsake;
But we will put honor upon it
When we do it for Jesus' dear sake.
At home or abroad, be our object
The requirements of Jesus to meet.
On earth we will work for our Master;
Our reward we will lay at his feet.
Pitcairn Island.
FACTS WORTH KNOWING.
IN round numbers one billion dollars (one thousand millions) are squandered every year in the United States for drink. According to the census figures it takes in round numbers 200,000 men to make the liquor drunk and the raw materials which go into it. But close the saloons, wipe out the traffic in intoxicating beverages, and let the one billion dollars now wasted in drink be spent for the necessities of life, the products of useful labor, and the same census figures show us that one million additional workmen will be required to supply the useful articles demanded. What a factor in helping to solve the problem of the unemployed!
Another point: According to the census figures, of every $100 spent by the consumer for liquor, $3.80 goes to labor. But of every $100 spent by the consumer for the products of useful and necessary industry,—boots and shoes, bread and bakery products, carpets, clothing, etc.,—nearly $18, or more than five times as much, goes to labor. Thus besides the direct financial benefit to be reaped from prohibition, the working portion of the community would reap an indirect benefit of five times the wage value they now get out of the saloons.—Selected.
GIVING NAMES AMONG THE AINOS.
By Rev. J. Batchelor
BY REV. J. BATCHELOR.
Last March in Japan I admitted an Aino to the church of Christ by baptism. She is a girl of thirteen. Before the baptism took place I had great difficulty with regard to the choice of a suitable name for her. Such a selection is a very hard matter among the Ainos. It is true, indeed, that they only have one name each, like the ancient Greeks, but then they have so many superstitions and curious customs connected with this subject that the choosing of a fitting name for a person is quite a formidable task. The chief difficulties, then, connected with finding names for children come from this fact.
No one may be called by the name of a person who has passed away. When anyone dies, his or her name must die also. Should the name of a dead person be applied to a boy or girl, it is supposed that it will grieve the soul of the departed, and be likely to call forth his or her displeasure. Some evil would be pretty certain to follow, for the spirits of the dead can, it is thought, act upon the living for good or evil. No person can, therefore, take the name of his dead parent779friend, or ancestor. They always try to banish the very idea of death from their thoughts.
It will easily be seen, therefore, that there must always be a great want of Aino proper names, and that naming a person is a matter of great difficulty. Names in themselves are supposed by the Ainos to be lucky or unlucky, and to bring fortune or misfortune on a person, as the case may be. The people appear to invest them with power for good or evil, so superstitious are they. In short, the Ainos appear to live in a great whirl of superstition with regard to this as well as every other subject. Thus, for example, a child is of a weakly disposition, and is consequently always ailing; this is often thought to be because the name is an unfortunate one. It has, therefore, to be changed.
I have repeatedly been asked to name or rename persons, varying in age from four to eighteen, for this very reason. I know of one sickly child who is continually ill, and whose name has been changed by her parents and friends no less than four times, and only to-day I was asked, as a great favor, to think of a new and more fortunate name for her. This superstition is very deeply fixed in the mind of the Ainos, and it will take a long time to get rid of it, for such ideas among such a people die very hardly.
I mentioned above that a person must not be called after his or her ancestors or deceased relations. In the same way he must not take the name of his living neighbors. Should such a thing be done, it would be looked upon as a kind of theft, and treated accordingly. This fact probably arose from the idea that names bring good or evil, and a person needs all the good his name can bring, and does not care to have it divided up with another. In trying to find the name of a person I have several times been asked not to use such and such a name, because someone else at another village has one which sounds very much like it. Again, the name must have a good sound and meaning. That seems reasonable enough.
Choosing a name for the person I lately baptized, I suggested several before I could hit upon the right one. Thus, Rhoda would not do at all because the first syllable sounded too much like the Japanese word "ro," a prison, and is a word often used by the Ainos for "prison," so that Rhoda or Rota would mean, as the Ainos use it, "to be in prison." It was not the slightest use telling them that the Scripture word Rhoda had another meaning. A name with such a sound could not possibly do. I next mentioned Sarah at a venture. But even that would not do by any means; it sounded too much like the Aino word "sara," which is the word for an animal's tail. Such a name could not be thought of for a minute.
I next tried Eunice, but it was thought best not to take that name because it sounded very like "junin," which means "pain," and to "suffer pain." At last I tried Rebecca. Yes, that would do very well indeed, for in Aino the word "Reipeka," which sounds very like Rebecca, means "a fitting name." Well, I certainly thought I had got over that trouble. But, lo! about five minutes before the time appointed for the service, word came in that "Reipeka" would not quite do; could I kindly change it? I asked why, and found that her mother, who had died some six years ago, was called "Rerura," the first syllable of which was very like "Rei" in "Reipeka."
In sheer desperation I therefore coined a name on the spot. It was "Tom-un-mat," and that means "the shining female." To my surprise, all parties were highly delighted with it, and so she was named by it.
After this I intend to devote some little time in thinking out and coining Aino names, for the naming of the people constitutes a real difficulty, so many knotty points have to be avoided, and delicate and perplexing crotchets humored. God grant that "Tom-un-mat," "the shining female" or "girl," may, indeed, henceforth shine to the glory of her Saviour, and be a bright jewel in his crown.—Gospel in All Lands.
SAVE YOUR FAMILY.
By T. De Witt Talmage
OH, let it not be told on judgment day that you let your family start without the only safeguard,—the religion of Christ! Give yourself no rest until your children are the sons and daughters of the Lord Almighty. Your son does just as you do. He tries to walk like you and to talk like you. The daughter imitates the mother. Alas, if father and mother miss heaven, the children will! Oh, let Jesus come into your house! Do not bolt the hall door, or the parlor door, or the kitchen door, or the bedroom door against him. Above all, do not bolt your heart.
Build your altar to-night. Take the family Bible, lying on the parlor table. Call together as many of your family as may be awake. Read a chapter, and then, if you can think of nothing else besides the Lord's prayer, say that.—T. De Witt Talmage.
HIS FIRST PATIENT.
A PHYSICIAN who now stands very high in his profession tells with great enjoyment of his first visit to a patient, and its amusing result. "My diploma and a well-filled medicine case and $5.00 in cash comprised my earthly possessions when I landed in B., then a small town in a Western State.
"Renting a small, unfurnished room, I printed my name in bold black letters on a piece of pasteboard and put it in one of the windows, that opened upon the main street of the town. Then I was ready for business. But the people seemed discouragingly healthy; and the outlook was not promising.
"It was three weeks before I had a call. Then there came to my door an elderly, angular woman, who asked:—
" 'Be you the doc?'
" 'I am,' I replied, looking as wise and dignified as a man could who had been called doc.
"She then said that her 'old man' was 'ailin' somewhere,' and asked me to go and discover if I could what was 'the matter of him.'"
"No young recruit ever went forth to battle with more anxiety than I went forth to meet my first patient. I cannot to this day account for the nervousness that possessed me. My knees literally shook as I entered the room in which my patient lay.
"Making an effort to look wise, and trying hard to affect the manner of an experienced physician, I said:—
" 'Put out your pulse.'"
"Realizing the mistake I had made, and magnifying it into a most horrible one, I made matters worse by saying:—
" 'No, I meant let me feel of your tongue!'"
" 'What for?'"
" 'Oh, it was only a slip of the tongue!' said I, with what must have been a ghastly smile. 'Are you very sick?'"
" 'That's what I want you to find out,' said the patient.
" 'Oh, yes; to be sure!' I managed to say. Then I went through the usual formula, gaining a little in self-confidence, but was not greatly elated, you may judge, when the man, eyeing me keenly, said on my departure:—
" 'Green hand at the bizness, ain't you? I guess you don't know as much as you think you do.'"
"I did not seem myself to know as much as I thought I did."—Exchange.
The Liquor Traffic and the State
In a recent speech at Birmingham, Lord Rosebery, Prime Minister of England, is reported to have said: "No one can deny that there is a great deal too much drinking in this country, and that much of the crime, and much of the pauperism, and almost all the degradation prevalent in this country, is attributable to the curse of drink. Another point on which I regard it as a danger is this, that it is becoming too great a power in the State. I go so far as to say this, that if the State does not soon control the liquor traffic, the liquor traffic will control the State."
VICTIS.
By William Wetmore Story
I sing the hymn of the conquered, who fell in the battle of life,
The hymn of the wounded, the beaten, who died overwhelmed in the strife,
Not the jubilant song of the victors, for whom the resounding acclaim
Of nations was lifted in chorus, whose brows wore the chaplet of fame,
But the hymn of the low and the humble, the weary, the broken in heart,
Who strove and who failed, acting bravely a silent and desperate part,
Whose youth bore no flower on its branches, whose hopes burned in ashes away,
From whose hands slipped the prize they had grasped at, who stood at the dying of day
With the wreck of their life all around them, unpitied, unheeded, alone,
With death swooping down on their failure, all but their faith overthrown,
While the voice of the world shouts its chorus, its pean for those who have won,
While the trumpet is sounding triumphant, and high to the breeze and the sun
Glad banners are waving, hands clapping, and hurrying feet
Thronging after the laurel-crowned victors—I stand on the field of defeat
In the shadow, with those who are fallen and wounded, and there
Chant a requiem low, place my hand on their pain-knotted brows, breathe a prayer,
Hold the hand that is helpless, and whisper, "They only the victory win
Who have fought the good fight and have vanquished the demon that tempts us within,
Who have held to their faith, unseduced by the prize that the world holds on high,
Who have dared for a high cause to suffer, resist, fight, if need be, to die."
Speak, history! Who are life's victors? Unroll thy long annals, I say;
Are they whom the world calls the victors, who won the success of a day,
The martyrs or Nero, the Spartans who fell at Thermopylæ's tryst,
Or the Persians and Xerxes, his judges or Socrates, Pilate or Christ?
—W. W. Storey.
MISSIONARY DRESS AND LIFE.
By Charles F. Harford-Battersby, M.D.
BY CHARLES F. HARFORD-BATTERSBY, M.D.
Matters of dress and social etiquette and the general mode of living of the missionary seem small matters to those who have not had actual experience of the work, and even to many of those at work in the mission field in places where European customs predominate.
But in a pioneer work these things have an importance which it is almost impossible to overrate, but very difficult to explain to those who have no experience of such fields.
It is obvious, however, that when a missionary enters for the first time a new part of a country, he will be an object of general interest and attraction, whether for good or ill, on the part of the natives. For some time he may not have the opportunity of speaking much to them, even if he knows their language, but long before he can speak to them, they will have formed opinions about him, which will probably have far more weight than the sermons he may preach. This is so in our own country, but far more so among people who are shut off from general intercourse with the nations of the world. Their natural prejudices are even greater than our own, and he is a foolish man who seeks to run counter to them, at least so far as they are not antichristian. For instance, they will judge of a man's wealth by their own standards, and it is, perhaps, impossible to avoid a reputation of being rich, but it is worth while making an effort to live as simply as possible.
Self-denial probably forms a greater part of their idea of religion, and they will not be likely to listen very much to one whom they think is "making a good thing out of it."
It may be true that missionaries are not living luxuriously according to English ideas, and may put to shame many who are living in ease at home, and expecting others to do what they are not prepared to do themselves, but still, according to Chinese ideas or African ideas, they may be living at an unnecessarily higher level than the natives around them.
The complaint was lately made by the correspondent of the Times in Uganda that our missionaries were too condescending, and had erred in treating the natives as brothers instead of domineering over them. This is just the sort of complaint which was made most vehemently against us by traders and others when we adopted native dress on the upper Niger. They said that we should not lower ourselves by condescending to the ways of the people, and putting ourselves on an equality with them. But our Master has given us an example, which we must follow, not to be lords and masters over those to whom we go, but to be as he was, a servant.
To conform to their manner of life in all reasonable ways is, in my opinion, the surest way to win the confidence and respect of those among whom we may go. It may mean some self-denial; it will certainly need a great deal of attention, but it is well worth the trouble.
In some cases, even in pioneer missions, it may not be possible to conform, except in a most limited extent, to the ways of the people; in some it could not be done without serious risk to health. We would not wish to lay down universal rules, but I would contend most earnestly for the principle of identification of the missionary, as far as possible, with the people among whom he goes to work.—London Christian.
MAFETING, BASUTOLAND, AFRICA.
A Church of England missionary, Rev. H. C. Sanderson, writes as follows concerning Mafeting to the Mission Field:—
"This town is unique, I believe, as being at present the only one in Basutoland which is fast becoming Christian. So much so is this already the case that I have been repeatedly told that heathen, chancing to come and reside here, find themselves in so great a minority, have so few kindred spirits to associate with, that they either themselves become converted to Christianity or else are disposed to leave for other villages with greater heathen populations. Even casual visitors can hardly fail to be impressed with the Christian habits of this town, for daily after the ringing of their respective bells (often simultaneously) two long lines of people are to be seen traversing the main street—the one wending its way to church for matins or evensong, the other to a French Protestant mission-building for their morning prayers. And, as further illustrating the same feature, I may mention that native Christians from other parts of this mission, when visiting Mafeting and joining in the daily services, have invariably remarked to me afterwards that 'in Mafeting every day seems like a Sunday, for the congregation is always so large.' But the native church people in Mafeting are, not only strong numerically, they are also strong in Christian virtue. Taken singly, the congregation in Basutoland is as large as that in Mafeting, and, in proportion to its size, none is more exemplary. Of course I can only testify of what has come under my personal notice, and it is with deep thankfulness that I am able to record that during the last twelve months the number of persons coming under censure for offenses has been at the ratio of one per cent., a lower proportion than I have ever met with hitherto, either in other parts of this particular mission or elsewhere."
SCIENCE in the KITCHEN
By Mrs. E. E. Kellogg
By MRS. E. E. KELLOGG, A. M.,
Superintendent of the Sanitarium School of Cookery and of the Bay View Assembly School of Cookery, and Chairman of the World's Fair Committee on Food Supplies for Michigan.
A scientific treatise on food substances and their dietetic properties, together with a practical explanation of the principles of healthful cookery, and a large number of original palatable and wholesome recipes.
AGENTS WANTED. Send $1.25 for outfit, giving choice of territory.
Is the title of a large Chart just issued, which shows in a striking manner the blasphemous pretentions of the Papal power. The testimony of the Best Catholic Authorities is given, and shows, by quoting their own words, that Sunday is a child of the Catholic Church. These quotations, together with admissions from standard Catholic works, are arranged in parallel columns on either side of this Chart, while the center column contains the Ten Commandments as taught by the Catholic Church. The whole forms a collection of extracts of incalculable value for every Bible student.
The Charts are three by four feet in size, and are printed on heavy map cloth in bold type, easily read across the largest room.
Price, Post-paid, $1.00.
A fac-simile edition on thin paper, size 5 1/2x7 1/2 inches, suitable for missionary distribution, has been prepared, and will be sent post-paid at 50 cents per hundred, or $4.00 per thousand. Add all orders to
PACIFIC PRESS PUBLISHING CO.,
OAKLAND, CAL.
FIELD NOTES.
By Editor
ELDER H. F. COURTER has removed his tent from Tulare, Cal., to Selma, Fresno County.
A GENERAL meeting of churches within accessible distance is to be held at Moravia, Iowa, October 18-21.
PROFESSOR E. C. KECK, of Gainesville, Ga., has removed to Bowling Green, Florida, which is to be his home for the present.
BROTHER H. M. J. RICHARDS reports the baptism of twelve persons at Benton, Iowa, on the 23d inst., Elder A. A. John officiating.
ELDER A. A. JOHN has entered upon a course of medical study at Michigan University, Ann Arbor, and his wife fills the position of matron of the Home for S. D. A. students at the university.
THE attendance at the tent meetings in Atlanta, Ga., is said to be good, with a corresponding interest on the part of those who hear.
BROTHER GEORGE D. BALLOU has removed to Oxford, N. C., and commenced meetings in a public hall, of which he was granted the free use.
AT a general meeting announced for Blencoe, Iowa, October 12-14, a part of the program was the dedication of a new house of worship.
AT Mason City, W. V., Elder S. P. Whitney and Brother Wm. Hutchinson are holding meetings, with a good attendance and good interest.
AT the Sabbath meeting in Spokane, Wash., on the 22d ult., five more took their stand for the truth. Elder W. W. Stewart will remain in that city through the winter.
ELDER W. C. GRAINGER is conducting a series of tent meetings at Newman, a railroad town on the west side of San Joaquin River, Stanislaus County, Cal., and reports a good interest.
OUR workers who call for literature for missionary purposes should note carefully what is sent to them before giving it out to the public. If they are not thus careful they may be imposed upon, and in turn impose upon others.
CONCERNING tent meetings held near Moville, Woodbury County, Iowa, Elder W. B. Everhart says that "opposition, both public and private, has of late been very determined; and we see what men would do had they the power in their own hands." Ten have accepted the truths presented, and others are interested.
THE new house of worship at College View, Neb., was dedicated September 23. The total cost of site and building, furnished, was about $16,000. The General Conference, the local Conferences of Iowa, Nebraska, Wisconsin, and South Dakota, and Review and Herald Publishing Company, donated toward the enterprise.
BROTHER A. D. DONALDSON, a California canvasser, writes to the Missionary Echo: "I find many of our books as I go from place to place. Some of them are not much used, while others are doing a good work. The family that I have been stopping with for a few days have a copy of 'Bible Readings.' One of their daughters has desired to keep the Sabbath, but the mother would not give her consent. Now the mother says she will grant her permission, and is going to keep it herself."
EVERYONE HAS AT LEAST ONE TALENT.
MANY who have but little of this world are represented by the man with one talent. They are afraid to trust God. They are afraid that he will require something which they claim to be their own: They hide their talent in the earth, fearing to invest it anywhere, lest they will be called to give back the improvements to God. Instead of putting the talent out to the exchangers, as God required, they bury it, or hide it, where neither God nor man can be benefited by it. Many who profess to love the truth are doing this very work. They are deceiving their own souls, for Satan has blinded their eyes. In robbing God they have robbed themselves more. Because of covetousness and an evil heart of unbelief, they have deprived themselves of the heavenly treasure. Because they have but one talent, they are afraid to trust it with God, and so hide it in the earth. They feel relieved of responsibility. They love to see the truth progress, but do not think that they are called upon to practice self-denial, and aid the work by their own individual effort, and by their means, although they have not a large amount.
All should do something. The case of the widow who cast in her two mites is placed upon record for the benefit of others. Christ commended her for the sacrifice she made, and called the attention of his disciples to the act: "Verily I say unto you, that this poor widow hath cast more in than all they which have cast into the treasury; for all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living." Christ esteemed her gift more valuable than the large offerings of the most wealthy. They gave of their abundance. They would not feel the least privation because of their offerings. But the widow had deprived herself of even the necessaries of life to make her little offering. She could not see how her future wants were to be supplied. She had no husband to support her in want. She trusted God for the morrow. The value of the gift is not estimated so much by the amount that is given as by the proportion, and by the motive which prompts the gift. When Christ shall come, whose reward is with him, he will give every man according as his work shall be.—Testimony for the Church No. 20.
CHURCH SERVICES.
By Editor
All of our churches, especially on this coast, who desire their regular weekly services announced in this column, may have it done by reporting through the proper officers.
Oakland.—Church at corner of Twelfth and Brush Streets, Regular preaching services or Bible study. Sunday at 7:30 P.M. and Sabbath at 11 A.M. Sabbath school at 9:30 A.M. Sabbath. Prayer and missionary meeting Wednesday at 7:30 P. M. All are cordially invited.
San Francisco.—Church at 914 Laguna Street. Regular preaching services at 7:30 P.M. Sunday and 11 A.M. Sabbath. Sabbath school at 9:45 A.M. Prayer meeting Wednesday 7:30 P.M. Missionary meeting Thursday 7:30 P.M. Seats free.
Chicago, Illinois.—Church on Forty-sixth Street, corner of Champlain Avenue. Regular preaching service at 11 A.M. Sabbath school at 9:30 A.M. every Sabbath. Prayer meeting, Monday evening at 7:30 P.M. The above services are held in the Forestville Congregationalist Church building until our own church will be completed, when proper notice will be given. All are cordially invited.
Chicago, Ill.—Church on 46th Street between Michigan and Wabash Avenues. Sabbath school 9:30 A.M. and preaching services at 11 A.M. Prayer meeting Monday evening 8 P.M. Missionary meeting Thursday evening 7:30 P.M. A cordial welcome to all.
Los Angeles.—Church at 143 Carr Street. Preaching service Sunday evening 7:30. Missionary meeting Wednesday evening 7:30. Sabbath school, on Sabbath at 9:45, and preaching service at 11 A.M. All are welcome.781
East Portland, Oregon.—Church at corner of Eleventh and East Everett Streets. Services every Sabbath 11:30 A.M. Sabbath school 10 A.M. Missionary meeting evening after Sabbath 7 P.M. Prayer meeting every Wednesday evening 7 o'clock. All welcome. Seats free.
Washington, D. C.—Church on Eighth Street between F and G Streets, N. E. Regular preaching service at 11 A. M. Sabbaths. Sabbath school 9:45 A.M. Sunday, 7:30 P.M., Bible study. Prayer meeting Friday at 7:30 P.M. All are welcome.
H. W. HERRELL, Clerk.
Sacramento.—Church on G Street between Eighteenth and Nineteenth Streets. Regular services: Sabbath school at 10 A.M., preaching service at 11 A.M., Sunday at 7:30 P.M. Prayer and missionary meeting Wednesday evening at 7:30. Seats free. All are cordially invited.
Pasadena.—Church at corner of Summit Ave. and Mountain Street. Sabbath services every Sabbath at 11:30 A.M. Sabbath school 10 A.M. Prayer meeting every Sunday evening 7:30. Missionary meeting Tuesday 7:30 P.M. All are cordially invited. Box 261.
O. S. SMYTH, Clerk.
St. Paul, Minn.—Church on Greenbriar Avenue, between Jenks and Clawson Streets. Regular preaching services on Sabbath at 11 A.M. Sabbath school at 9:45 A.M. Prayer meeting Tuesday evening at 7:45. All are cordially invited.
NETTIE MCSTAY, Clerk.
BREAD UPON THE WATERS.
Mid the losses and the gains,
Mid the pleasures and the pains,
And the hopings and the fears,
And the restlessness of years,
We repeat this promise o'er—
We believe it more and more—
Bread upon the waters cast
Shall be gathered at the last.
Gold and silver, like the sands,
Will keep slipping through our hands;
Jewels, gleaming like a spark,
Will be hidden in the dark;
Sun and moon and stars will pale,
But these words will never fail—
Bread upon the waters cast
Shall be gathered at the last.
Soon, like dust, to you and me
Will our earthly treasures be;
But the loving word and deed
To another in his need,
They will unforgotten be,
They will live eternally.
Bread upon the waters cast
Shall be gathered at the last.
Fast the moments slip away;
Soon our mortal powers decay;
Low and lower sinks the sun—
What we do must soon be done;
Then what rapture if we hear
Thousand voices ringing clear,
"Bread upon the waters cast
Shall be gathered at the last"
—Selected.
WORTH REMEMBERING.
By Christian Work
It is no easy matter to enter and to leave a room properly, and boys and girls should learn the art in their youth. One common fault, and by no means confined to young people, is a habit of saying, "Well, it's about time I was going," and then settling back in one's chair for another ten minutes or half an hour. Worse than this is a habit of keeping one's friends standing, perhaps at the door where they are exposed to a draft, while the guest says "just one thing more."
There is no need of being abrupt, but when ready to leave, go at once, without any long delay. We know of a ladies' school where the teachers had the excellent plan of acting the part of hostess every now and then, in order to give the girls a chance to practice how to enter and leave a room in an easy, proper way. It is always well to leave a good impression, if possible, behind you wherever you are, and in order to do this one must know how to go as well as to come.—Christian Work.
FROM DENMARK.
By Editor
A PRIVATE letter from Elder O. A. Olsen, president of the General Conference, written at Fredrickshavn, Denmark, under date of September 20, states that the school buildings in that place are finished. They are plainly built, but well adapted for the purpose designed, and the brethren in the Scandinavian countries are well pleased with them and their location. The institute in session there at the time was prosperous and interesting, Elder Waggoner giving two hours' instruction a day in Bible work, and Elder Olsen instructing and counseling with reference to the work generally, especially in the establishment not only of the school at Fredrickshavn, but schools in other places in connection with our churches.
Laborers from the three Scandinavian countries were present, as well as from Finland. We are sure that the labors and experience of Elder Olsen will be greatly appreciated by our brethren there and will be a great help in starting the work on a proper basis. The needs of some of these new enterprises have kept him in Europe longer than he at first designed. He expected at the writing of his letter to reach New York October 10.