Earlier text: THE JUDICIARY"THE WISDOM RELIGION."
By L. A. Phippeny
THE above is the preferred definition given to the term "Theosophy" by the adherents of that system. In this article we wish to examine briefly, by way of comparison with Christianity, some of the leading points of Theosophy, to locate as definitely as possible in so short a discussion the status of that religion. Only within the last twenty years have societies existed bearing this name, but the statement is made that the principles of Theosophy have been known and followed from time immemorial. These principles, according to Theosophists, have been preserved through ages by the wise men and sages of the far East—notably of countries contiguous to the Himalayas—and it is through these learned men that the science of Theosophy has been given to the world. Perhaps one of the most striking features of this religion, and one which appeals very strongly to most minds, is the doctrine of the Universal Brotherhood of Man. And as a rule of human conduct there is put forth the familiar saying, "Whatsoever ye would that men should do to you, do ye even so to them." By virtue of this brotherhood and this rule Theosophy invites into its temples as worshipers, or brethren in one common belief, Brahman, Buddhist, Confucianist, Mohammedan, Christian, or Jew. Theosophy is a science—a scientific religion. The system demands of those who would avail themselves of its highest benefits a life of rigorous self-denial and the closest and most profound study and investigation of the principles of life, which it is claimed can be comprehended by such a course. It is taught that nothing is to be accepted by faith merely, but that every new point is to be demonstrated scientifically by the individual to his entire satisfaction. He is then master of it, and reason is his guide. The prospects before the devotee in this line are well-nigh infinite, and he may possibly develop into an Adept in this life, in which exalted state he becomes master of the secrets of nature to such a degree that their forces are subject to his will. He is then virtually a creator, and space and matter present no obstacles to him. It is well now to outline what has become apparent in the foregoing, that Theosophy teaches a constant evolution of all things. A personal God is not permitted in the scheme, as inconsistent and useless, but a divine essence pervades all space, and everything, by whatever name or in whatever condition, material or immaterial, is a part of this divine. Man passes from and through numerous incarnations, developing always upward, until he reaches, after millions of æons, a union with the Divine, the degree of his advancement in any incarnation being equivalent to the uses he makes of his opportunities in the preceding one. The law, "Whatsoever a man soweth, that shall he also reap," in this scheme is absolute and unatonable, one's deeds following him relentlessly for good or ill. This, it is taught, is the only possible just and equitable measure of reward. In the ethics of this philosophy, or religion, man is his own saviour, that is, it is by his own efforts, aided by meditation and communion with the Divine—of which he is also a part—that he evolves from his present plane of development. Beyond this life the soul passes for a season of refreshing into Devachan,—a heaven scientifically possible. Here the spirit rests for ages, continually drawing from inexhaustible sources of knowledge, delighting itself in pleasures of heaven, until sated, when it re-incarnates, again enters the form of man or of more exalted being, and continues the purifying process through experiences laid down by fixed and eternal laws. The philosophic end of this almost eternal process of evolution is the final complete union of the soul with the Divine, the being at one with all other perfected intelligences. He then has reached his determined end, and his eternal ecstasy is a part of and with the Universal Mind in directing and controlling the everlasting, ever-changing, and evolving universes. The last point we will mention leads us directly to the Christian's faith and to the comparison desired. It is held by Theosophists that Jesus Christ was an Adept, a great leader arrived to an exalted stage through evolution. It is stated by them that he was a perfect teacher, and many of his teachings are quoted as rules of living. In like manner are held Buddha, Confucius, Mahomet, and other lights of history. That the science just outlined has attractions is evidenced by the widespread interest shown in its principles by certain classes. The subjects of life, death, and the hereafter are most important to every man, and it certainly behooves each to examine carefully the purpose of his existence, his conduct, and his end. It is necessary, also, that one choose a safe and true principle as his guide, and it should not be inferred that, because there are multitudes of opinions and differences in doctrine, none are right. It is evident at a moment's thought that there does exist and must necessarily be a firm and established one true principle, and that all others are imitations, departures, or open opposers. To the Christian, this true principle is centered and constituted in Jesus Christ, who said, "I am the way, the truth, and the life." For the Christian this expression contains the sum of all wisdom and all knowledge. It is the all-essential,—all there is, has been, or will be for man. It is only a step in the analysis and understanding of this great proclamation to note and enumerate that, while Jesus Christ is the Saviour and Redeemer of mankind; he is also the Creator of the race, and the one by whom all things that have been created were made. As the only-begotten Son of God he is reckoned one with the Father, and hence is called the Everlasting God, the great I AM, the only true God, the Fountain of Life, and for the same reason is the one and only true principle of existence, at once original, positive, absolute, omniscient, omnipresent, and divine. Here is the truth. But it is the claim of Theosophists that Christ was an Adept and perfect teacher, yet not the one and only one such being. In the philosophic scheme the inner man of each individual is a Christ. Now we shall see clearly the status of the system we are considering. The testimony of Jesus Christ concerning himself is either true or it is false. He is all he claimed to be, and all the Holy Scriptures show him to be,—our All in All, the Truth, the only God incarnate, as outlined above,—or he was an impostor, the world has been wofully duped, and the word is a fabrication and collection of myths. The whole scheme stands or falls together. Jesus Christ is the Light of the world, or he is not. He and the Father are one, and he proceeded forth and came from God, or his statements are untrue. God, in his love for a lost world, gave him as his only-begotten Son, to die to save this world, that whosoever believes on him should not perish, but have everlasting life; or this merciful and loving provision is a myth, he was not the only-begotten Son, and men must believe on some other, or in whatsoever they choose, and be saved. He created all things by the word of his power, and as our Redeemer died for the remission of our sins; or he did not, and we are free to believe that all things simply evolved through countless ages, and that we shall ourselves wear out the consequences of deeds done now, in future incarnations, and through an eternity of experiences perhaps become purified by our own exertions. He is the resurrection and the life; or he is not, and we are at liberty to pass our souls on from this life to following changes without death, possessing life in ourselves. The dead in Christ are lost. When he said, "Without me ye can do nothing," even as he, leaving us an example, said he could do nothing without the Father, he uttered the truth; or he did not, and men may save themselves by their own efforts, having within themselves that which will develop them into Adepts, Rishees, Masters,—gods over nature, equal with nature's God,—and further to the ultimate design of the soul as appointed by the philosophy of Theosophy or Buddhism. "Canst thou by searching find out God? canst thou find out the Almighty unto perfection?" "There is no searching of his understanding." These words are true; or they are not, and one can by the study of occult science arrive to the fullness of the Divine. If Jesus Christ was a perfect teacher, what becomes of a system that acknowledges him such, and at the same time denies his testimony, or even a part of it? The Brotherhood of Man and the "Golden Rule" are principles taught by Christ. This is the second great commandment. If Christ was a perfect teacher, then the first great commandment is as true, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind." Christ spoke the truth, referring to himself and the Father; or he did not, and men may reckon themselves to be gods, and love themselves for the good they find within. It is a noteworthy fact that the great enemy of the truth inveigled the first of the race into this belief. The condition of the knowledge of this self godhead was that they should sin. They sinned, and from that day to this the god of self has been worshiped far more than the God of truth and creation. The one great effort of the opposer of all truth and its Author is to turn men's minds from the true and living God, and Jesus Christ, the Saviour of mankind. Deception is his weapon, and he is most skillful in the use of it. The nearer his imitations approach the truth, the more successful is he in leading away minds by nature prone to be led away. Hence he incorporates much of truth in his deceptions, and presents false doctrines clothed in alluring light.8As in the system under consideration, so with other and numerous variations; while the ostensible object is to seek the good of others and to lift the world to a higher plane, the real object and underlying motive is the centralizing of all in self, in direct opposition to the teaching of Him who, giving us an example, emptied Himself of self and did only the will of His Father in heaven. There is no other meaning to a doctrine of self than darkest heathenism, for, however high the profession and aims, God the truth, and his purposes for man, are lost sight of. The apostle Peter declares, "We have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty," and immediately adds, "We have also a more sure word of prophecy; whereunto ye do well that ye take heed." Thus does faith at once find evidence to substantiate it, and for him whose faith is centered wholly in Christ, a wonderful harmony pervades the entire word,—God's gift,—faithful and sure guide to man. TEACHING CHRISTIANITY IN PUBLIC SCHOOLS.
MUCH has been said of late about the "necessity" of teaching "unsectarian Christianity" in our public schools. Of course anyone who has given intelligent and logical thought to the matter, knows that such a thing would be impossible. This is clearly seen by Roman Catholics, and the difficulties of such an educator is well set forth in the following from an address of Archbishop Ryan, of Philadelphia, on the subject of the "Vocation of the Christian Educator":— "In unsectarian moral education the teacher is supposed to avoid touching on any doctrine which might clash with the faith of his pupils, or with that of their parents. Let me suppose, for illustration, a congress of youths taking your places in this hall. They are sharp nineteenth, nearly twentieth, century young people, combining Yankee acuteness with Chicago push. I, a quiet, nonsectarian, moral instructor from placid Pennsylvania and friendly Philadelphia, appear before them, giving them permission to object to anything like sectarianism, which may perhaps unconsciously appear in my moral instruction, and to ask questions for explanation. "I begin my address: 'My dear young friends, fully impressed with the fact that I must avoid, in my discourse, any doctrine which may clash with the convictions of you or your parents, I shall, first of all, treat of a subject on which pagans, Jews, and Christians of all denominations entirely agree. I mean the voice within us that tells us that some things are right and some things are wrong. This is the voice of the conscience, which is the voice of God.' 'But,' interrupts a smart young pupil among the auditors, 'who is God? What is God? Is he a person or only an invisible power, as my father thinks? And conscience, is it not the memory perhaps of a punishment received for doing wrong, and as we see in the lower animals when they have been chastised, and afterward act as if conscious of guilt when they do something for which they have been chastised? Have animals consciences, sir?' "I perceive,' says the moral instructor, 'that we have some atheists here. Now, I come to instruct American Christian youth. Let the atheists, if such there be, retire. They require special treatment and alone. Now, my dear Christian young men, I shall speak to you in a nonsectarian manner. 'Christian young men!' cries out a pale, intellectual young man, 'my father is a taxpayer and a Hebrew, and he does not believe, of course, in Christianity. He thinks Christ, at the very best, to have been an enthusiast, who fancied himself the Son of God. If this instruction is to be nonsectarian and intended for all taxpayers, it cannot be Christian.' 'Well, young gentlemen,' says the bewildered nonsectarian teacher, 'I see the point, but this is a Christian country, and as I cannot be with Christ and Annas and Caiaphas at the same time, let the Jewish boys leave; they also require special treatment. Now, thank Heaven, I have young American Christian boys to teach, boys who honor Christ as the Son of God.' 'Hold!' says a voice with a strong New England ring, 'if by Son of God you mean that he was God equal to his Father, the great Almighty, I object, for my parents and I are Unitarians from Boston, and I do not expect to have sectarian teaching inculcated in a purely nonsectarian school.' "Another crowd is dispersed, and the moral instructor, not yet entirely demoralized, proceeds with his lecture: 'As I told you, conscience declares that some things are right and some things wrong, and that we shall be rewarded for doing the right and punished for the wrong. Some believe that the punishment of a really bad man will be eternal, but as I am to be nonsectarian, I will not enter on that subject.' 'But, sir,' interrupts a youth in the crowd, 'it's a mighty important subject to know something about.' 'Well,' replies the instructor, 'suppose we say the punishment is eternal.' 'Then,' says the pupil, 'that is sectarian doctrine, for my father is a Universalist preacher and thinks and teaches that the doctrine is monstrous and contrary to all that we know of God's mercy.' 'Well, then, suppose we say the punishment is only temporal and just proportioned to the crime, and after this temporary hell, God will receive the soul into heaven.' " 'Temporary hell!' cries out one of the audience. 'I declare that most sectarian doctrine, for a temporary hell, where souls suffer for some time before they enter heaven, sounds mighty like what Roman Catholics call purgatory.' By this time the poor moral instructor begins to feel something like the pains of purgatory, with a fear that he may get further south, if these youngsters so torment him. I might, ladies and gentlemen, continue this examination until the hall of the moral instructor would become vacant, as someone would be found to object to every dogmatic utterance of his. In vain will he cry out: 'Why, young men, the very pagans believed in God and his providence and future rewards and punishments. Can I not teach this much?' 'Yes, sir,' someone answers, 'if you propose to make us young pagans. But the world is progressing. Dogmatism, which, as someone has happily said, is only puppyism fully matured, has had its day, and we must think for ourselves and act out our own nature as we please.'" COMMITTEES.
By Herald of Truth
It is the day of committees. Everything is conducted and accomplished by means of committees. Church committees abound. Appoint a committee is what always can be done, and almost always is done. It is a way of escape from many a perplexing emergency. Much injustice is often done those church committees. They are appointed often against their will, and immediately made responsible for everything. The whole church feels at once that they have no further duty in the matter. If affairs are not successful, the committee in charge gets all the blame. These committees must sit up often until midnight in anxious endeavor to adjust church difficulties and differences. They meet night after night, lose time from their families and from needed rest, to do work for their brethren. They often bear and forbear more than anyone has any idea. But after all this they meet only cold ingratitude and often censure. We feel a fraternal commiseration for those brothers and sisters who must serve on church committees. They ought to have the warmest appreciation from their brethren, and the grateful recognition and respect of all interested in the church. The injustice and cold, cheerless treatment of committees cry aloud for redress. These committees are most generally our best members, and merit the confidence and gratitude of all. Let there prevail a more widespread generosity of feeling concerning our church committees.—Herald of Truth. THE last census bulletin on homicide is about the most complete and interesting investigation that has been published by the bureau. Among the eighty odd thousand inmates of American prisons over seven thousand are charged with homicide. The bulletin shows how these criminals are distributed by sections, by races, and by educational opportunities. The distribution by sections brings out no facts especially new. While the New England States show but fifty homicides to a million people, the Gulf States show upward of two hundred. The negroes furnish the bulk of the Southern homicides. Taking the country over, the negro population is but one-seventh the white population, yet the negro homicides are four-sevenths of the white homicides. When we analyze the white homicides, we find that thirty-two hundred of them were native born, against twelve hundred foreign born. But we native Americans have nothing to boast of. The reason the foreigners appear to furnish more homicides is because their children are generally counted among our native-born population. The last census showed three million foreign-born men over twenty-one as against eight million native-born men. If only adults are taken, therefore, the comparison is less satisfactory to our national pride. Our foreign-born citizens furnish fewer homicides than this adult population entitles them to. Among the foreigners, the Irish take the lead in the number of homicides. Though the Irish emigration to this country is somewhat less than the German, there were twelve hundred Irish parents of homicides against seven hundred Germans. Yet in proportion to this number the Irish make a far better showing than the Italians and the Mexicans. In the half-Mexican State of Arizona the ratio of homicides is twelve times as great as in New York and twenty-five times as great as in Massachusetts. It makes less difference what race a man belongs to than how well educated he is and how well fitted he is to earn an honest living. More than four-fifths of the homicides have no trade and thirty-eight per cent of them cannot read and write. Less than one-sixth of the people of this country are illiterate, and yet the illiterates form nearly forty per cent. of this criminal class. Every year prison statistics make it clearer that weak minds and bad educations, instead of being conducive to goodness, are almost regular accompaniments of crime.—Condensed from the New York Commercial Advertiser. "AN UNEXPECTED PRIZE."
By Mrs. F. A. Reynolds
CHAPTER IX.—"MRS. MANTON'S LESSON."
"Next Sunday Mr. Gordon will be here," cried Hope, entering the house with her arms full of books. "I just saw Bertha Allen, and she says they had a letter from him to-day. School is out, and I am glad, for I am tired," she added with a sigh, throwing herself on the lounge. "So am I," said Paul, "but I am interested in Mr. Gordon just now. I am glad he made us think about learning the ten commandments perfectly. Even if it was not our duty to know and obey them, it is interesting just to see how many ways there are of breaking God's law. And we all break it, either thoughtlessly or ignorantly." "Yes," said Hope, "we've seen every commandment broken, unless it's—yes, even the fourth, for you remember the boys go fishing on Sunday." "I think we every one of us break the fourth commandment every week," said Paul. "I am afraid we do," said Mrs. Manton. "Sunday is not observed as strictly as when I was a child. I think it is wrong." "But I don't mean that," said Paul. "I mean, I think we do not keep the day God said. I thought of it the day we made the first study of the commandments, but forgot to speak of it. Then one day when I was over at Arthur Glenn's the last time, I thought of it again, but that horrid murder drove everything else out of my head." "What do you mean by the day, Paul?" asked his mother. "Why, the fourth commandment says, 'But the seventh day is the Sabbath of the Lord thy God.' Isn't Saturday the seventh day? Why don't we keep it? Why do keep Sunday, the first day?" "Why, my child, don't you know Christ did away with all Jewish ceremonials when he came? The seventh day is the Jewish Sabbath. The day was changed to commemorate Christ's resurrection, and becomes our Christian sabbath." "But it was God's Sabbath he told us to keep; mamma. He didn't say it was a Jewish Sabbath, and by and by he would give another. Besides, it's in the ten commandments, and you have told us they were for everybody and for all time; and the rest of them weren't changed, were they?" "Why, no, of course not," replied Mrs. Manton thoughtfully. "And, mamma," cried Hope eagerly, "did Christ change the day? Would he change a law God gave? Of course he didn't, for he said he came to fulfill the law. Does the Bible say he changed it? I don't remember." "Neither do I just now," confessed Mrs. Manton. Just then Mr. Manton came in, and the two turned on him. "Papa, did Christ change the Sabbath from the seventh to the first day?" asked Paul. "I wasn't there," observed Mr. Manton gravely. "Now, papa, you are joking," cried Hope. "We want to know for sure." "I am not joking, I assure you, and I want to know for sure. As the Bible does not mention a change, I have no way of knowing that Christ changed the day, seeing I was not there." "But what do you think," urged both children. "My opinion is that he did not change it, or the Bible writers would have mentioned it. He taught in the synagogue on the Sabbath. With all the fault the Jews found with him, they did not accuse him of setting up a new sabbath." "Well," said Mrs. Manton, "I presume the apostles did it, and if they did, they probably did it knowing his will." "I don't know as we are at liberty to presume at all," replied Mr. Manton. "The fact is, God said the seventh day, and he has never changed the day, as we have it anywhere recorded; no one else had a right to change it. If it had been changed according to divine sanction, it would have been recorded in his word, which gives his law. A law is in force until it is repealed by the same power that made it, so I take it the seventh day is really the right one to worship on." "But I am sure," persisted Mrs. Manton, "that somewhere in the Bible Paul speaks of meeting on the first day." "I think not in the nature of a command, or as taking the place of the Sabbath. He does say, in—let me see—Hope, hand me my Bible, please. Yes, here in First Corinthians, sixteenth chapter, second verse: 'Upon the first day of the week let every one of you lay by him in store, as God hath prospered him.' But you see that says nothing about Sabbath. In fact, it is rather a business proposition; at the first of each week look back and see what you feel able and willing to give to the Lord's work." "Well, but it does tell about meeting on the first day of the week," said Mrs. Manton. "Yes, but so do we have meetings any day of the week—devotional meetings—yet these meetings do not make such days Sabbaths." "But did the apostles keep the seventh day?" asked Mrs. Manton. "They certainly did, for in Acts 16:13 it says, 'And on the Sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither.'" "Yes, but that might have been the first day, papa," said Paul. "No, indeed, my son; you see the seventh day is always called Sabbath in the Bible, and the other days are designated by their numbers. You have read in the encyclopedia the meaning of the names of the days of the week. God called the seventh day the Sabbath; the names of the other days are of heathen origin. What does 'Sabbath' mean, Paul?" "Look in the Bible Dictionary," suggested Hope. Paul read, "From a Hebrew word meaning to cease to do, to rest." "Yes. Now, Hope, when was the Sabbath instituted?" "In the beginning, when God created the world in six days and rested on the seventh, he sanctified it." "Yes, and called it a memorial in another place. He made it, apparently, for all mankind, for he had not then chosen out a separate people. When he did, he put into form58for them his law, which those who had feared him for ages had obeyed. Among the rest was the Sabbath law, which he was especially anxious they should obey, if one may judge by what was said." "But Sunday, you know, commemorates the resurrection," said Mrs. Manton protestingly. "Supposing it did, my dear, who told us to commemorate it by giving up the Sabbath, and taking another day?" "But, mamma," interrupted Hope eagerly, "I thought baptism represents resurrection. I am sure I've seen somewhere that it means death to sin and rising to a new life." "Yes," admitted her mother. "Then why do we need a day to commemorate it?" asked the girl. "We don't as I know of, but—but how did Sunday become the Sabbath, if it isn't right, and was not made so by Christ and his followers?" "I can tell you, mamma," cried Paul. "That is what I heard at Arthur Glenn's. You see Arthur has to recite his catechism every day, and he has a book called 'Catholic Christian Instructed.' Well, when I went over he came to the door with that in his hand, and I said, 'Studying, Arthur?'" "Yes, reading up for Father Carol's next visit," he said, and then he said: "What do you think I've just read, Paul? Look here and see how inconsistent you and all the Protestants are." "He showed me the book and I read—I think I can repeat it almost word for word. The question was, 'Has the church power to make any alterations in the commandments of God,' and the answer was, 'Instead of the seventh day the church has prescribed the Sundays and holy days to be set apart for God's worship, and these we are now obliged to keep, notwithstanding God's commandment, instead of the ancient Sabbath.'" "Then he showed me another of their works that said that Sunday had been created by the Catholic Church, and Catholics believed the church had that right, but as Protestants professed to believe the Bible to be the only guide, they should keep the seventh day, as there is no authority there for the first day, and by keeping Sunday they acknowledge the church above the Bible. I came home full of it, and at the gate heard of that murder, and since then school examinations have crowded everything else out." "Then Sunday is a Catholic Church day," gasped Mrs. Manton, "and we have kept it instead of God's Sabbath." "It is a day dedicated to the worship of the sun, too," added Mr. Manton, who rather enjoyed his conscientious wife's confusion. "Constantine the Great constituted it a church day, in the fourth century, and made it easy to keep it. I read all the subject up in the encyclopedias long ago." "Edward, I am amazed at you," cried Mrs. Manton. "If you knew all that, how could you ever have reverenced Sunday? I, at least, have erred through ignorance. I was led to believe that the Sabbath had been bodily changed from the seventh to the first day when Christ died. It was a vague, mysterious transaction in my mind, but just as real. And there I was following custom instead of God's word. I ought to have known the Bible records no change!" "Don't be too hard on yourself, wife," said Mr. Manton. "I knew, and still I followed custom. This talk has opened my eyes to a new thought. I have thought that God required only one day in seven, but I see plainly he says 'the seventh day.' Then I thought, too, that he would not care what day we kept, if—" "Why, Papa Manton!" interrupted Paul. "Would you be pleased if I should take it upon myself to say I would clean the stable when I pleased instead of when you said? You tell me it is my business to do as I am told, without question; isn't that the way we are to obey God?" "Yes, Paul, I agree with you." "And that means—" said Mrs. Manton. "We must keep the seventh day?" queried Hope. "If ye love Me, keep My commandments," quoted Mr. Manton.
(To be continued.) COUNTING THE CLOTHESPINS.
"How do you count the clothespins?"
Said mother to Bridget one day;
"You are always sure of the number,
Yet you cannot count, you say."
"Ah, missie," said blushing Bridget,
"Sure, an' I have a way." Next week, when the wash was over,
We watched what the girl would do,
And this is the way she counted
Her basket of clothespins through:
"You and your mate," counted Bridget,
"You and your mate, you." In handfuls of five she counted
The basket of pins throughout;
Two pairs of mates, one odd one,
She laid them in heaps about;
A funny method of counting,
But honest beyond a doubt. In parcels of five she laid them—
But still there was more to do;
She counted the fives together,
Five fives in a pile she threw—
"You and your mate," still counting,
"You and your mate, you." We laughed at her way of counting,
And she heard our merry din;
But she carried her head right proudly
As she brought the basket in:
"I've washed here a year," said Bridget,
"And never have lost a pin."
—Good Cheer. SOME HEALTH HINTS.
By O. C. Godsmark
MUCH of the trouble arising from colds and catarrhal tendencies may be avoided by paying some attention to the kind of air we breathe, and the manner in which we breathe it. The structure of the air passages leading from the nostrils to the lungs is such as to purify the air from much of the dust and disease germs found therein, and also to warm the air before reaching the delicate tissues of the lungs. When we breathe through the mouth, the air, whether cold or warm, comes in direct contact with the thin membrane of the lungs, subjects it to the extreme changes of the temperature in which we chance to be, thus producing the inflamed conditions so common with many during the winter season. By neglecting to breathe through the nostrils these organs become not only diseased, but so far deformed and closed that we find it a tiresome task to breathe as we should. The frequent bathing of the feet is of far more importance to the general health of the body than many suppose. The skin is nowhere more active in throwing off the impurities of the system than at the feet. By the usual method of dressing the feet, the perspiration is kept in close contact with those organs, and is largely absorbed again into the system. By this means a large amount of poisonous matter is thrown again into the general circulation, to do its evil work upon the more delicate organs. Keeping the feet warm and dry is very necessary in regaining, or even retaining, the general health of the body. One cannot long go with cold, damp feet without suffering in some way or other as the result. In many districts it is a common custom to bank up the underpinning of the house, to keep out the cold drafts of winter. While, from the construction of the house, this may be necessary, yet the greatest care should be exercised in selecting the material used. Dry earth, clean sawdust, or clean straw may be used, but never the decaying refuse from the stable, which is almost sure to bring disease of some sort before spring. With a bank of decaying animal and vegetable matter surrounding our dwellings, poisoning the very air we breathe, how can it be otherwise than that disease must follow? If the cesspool could be cleaned out, the back yard renovated, and things cleaned up generally before cold weather begins, much of the trouble arising from colds, croup, scarlet fever, diphtheria, and kindred diseases might be avoided.