which cover the flood-plains of the creeks and ravines. The microscopic studies of Prof. F. H. Knowlton have shown that the woods belong to both dicotyledonous and coniferous types, the former constituting the first known dicotyledonous wood found in this country in rocks older than Pleistocene, and the first dicotyledonous forms determined by internal structure. The forms described by Prof. Knowlton are new, and therefore of no use for purposes of classification, but otherwise valuable results have been reached by the studies. The specimens found indicate comparatively few species, but these few must have existed in great numbers. Mr. Call's attention has been directed to tracing the connection between these silicified woods and the lignite beds; and he concludes that they are silicified lignite,the silicification of which occurred either while they were still in the clays, or, most often, after they were removed and buried in the sands and gravels.— Popular Science Monthly, January. THERAPEUTICS. MORTALITY IN RELATION TO OCCUPATION. OF Condensed for the THE LITerary Digest from a Paper (9 pp.) in National Popular Review, Chicago, January. F all the various influences that tend to produce differences of mortality, there is none so potent as the character of the prevailing occupations. It fell to my lot, some years ago, to have to construct for official purposes an alphabetical index of all the various occupations in which persons are engaged in England and Wales. I collected no less than 12,000 different names of occupations. Of the death-rates obtained, the lowest was that of men of the clerical profession, and, for the sake of easy comparison, I have taken this lowest death-rate as my standard. I represent it by 100, and the death-rate of each other profession or industry is represented by a figure duly proportionate to thisstandard. COMPARATIVE MORTALITY OF MEN, 25 TO 65 YEARS OF AGE, IN DIFFER- OCCUPATION. Comparative Mortality. Clergymen, priests, ministers 100 Builders, masons, bricklayers, 174 Medical men.. Gardeners Farmers Agricultural laborers. Commercial clerks.. 152 Carpenters, joiners... 148 202 Cabinet-makers,upholsterers 173 Healing by Music. That music will some day become an acknowledged therapeutic agent, I think few persons will deny. Disorders of the emotional life, or the fatigue consequent upon overwrought emotion, lies at the root of much of the illness to which our young men and women are subjected. No one doubts the subtle power of music to break up stagnation; neither can we ignore its marvelous power to soothe and to recreate by calling into action other, and unused, faculties, relieving those already overstrained. For music as a health-giver there is yet an almost untrodden field to be cultivated, and it seems to me that wise ones, with their eyes and ears opened, may read, while they run, the hints of music's future destiny as a potent civilizer, recreator, workinspirer, and purifier of human life. In using music as a general health-giving agent, of course the various moods of mind should be taken into consideration, and the music judiciously. Innkeepers, liquor-dealers.. 274 adapted. Certain kinds of music react injuriously on peculiar organizations, while others have a tendency to soothe, perhaps I might add, lubricate, the tired nervous centres. To practice the art of music-healing successfully, individual temperaments and physical conditions must be studied, and the influence which certain kinds of music exercise during certain mental or physical conditions, carefully noted. Affectional and musical sympathy will doubtless prove a guide in the therapeutic application of music, but experience will furnish more definite and formal rules. The effect is instantaneous and the patient knows what suits him.-7. Jay Watson in the Journal of Hygiene, January. Insomnia and Hypnotic Medicines.-Dr. William A. Hammond, in the North American Review for January, after explaining that sleep is due to a diminution of the blood circulating through the brain, and citing many cases in which the proof of this view appears to be amply confirmed by observation, tells us that the inability to sleep, so common to this busy age, is the consequence of undue intellectual or emotional strain, subject to which the cerebral vessels become distended and remain so, until at length they lose their contractibility, and are therefore unable to shut off the blood-supply so as to produce sleep. He then tells us that there are many substances capable of lessening the amount of blood flowing through the brain, and of thus inducing sleep, and describes several of those new medicines produced synthetically in the laboratory, as sulphonal, amelyne hydrate, methylal chloralamid, chloral, etc., but while claiming for them value as hypnotic medicines in the hands of experienced practitioners, he strongly deprecates the use of them without medical advice, as a dose which may be taken with benefit by one person, may be fatal to another, and even to the same person at another time. Chloral is characterized as especially dangerous from the uncertainty of its action, and its use, even by medical men, deprecated. Inn, hotel-service.. Butchers Grocers Shopkeepers generally. Tailors 211 Plu bers, paint rs, glaziers. 216 300 To what causes are these striking contrasts due? Why is one occupation more unhealthy than another? The causes of high mortality may be conveniently arranged under seven general headings: (1) Working in a cramped or constrained attitude, and notably in such an attitude as cramps the chest, and interferes with the action of the heart and lungs. (2) Exposure to the influence of several poisonous or irritating substances, such as phosphorous, mercury, lead, infected hair or wool, soot, etc. As examples of this, I may enumerate the jaw-disease that attacks the dippers of lucifer-matches; the mercurial tremor and ulceration of the fauces that attack gilders, hatters, furriers, and others that use quicksilver; the arsenical poisoning of paper-hangers, pigment-makers, and those who manufacture artificial flowers; the cancer of chimney-sweeps; the anthrax of wool-sorters; and the so-called "brass-founders ague" of workers in copper or zinc; and the various diseases that assail those who work in lead. Lead affects injuriously all the organs of the body, and, notably, the kidneys, as well as the nervous and muscular tissue. (3) Excessive work, mental or physical. (4) Working in foul air. This is probably, in the aggregate, one of the most destructive agencies in operation, because of the very large number of trades exposed to it. The damage done by working in overheated and under-ventilated rooms shows itself specially in phthisis and diseases of the organs of respiration. (5) Trades in which the temptation to use alcoholic drinks is great. The trade most exposed to the pernicious effects of alcohol is that of the dealers in drink. The following table sets forth the mortality of dealers in liquor from various diseases, and from all causes in the aggregate, placed side by side, for the purpose of ready comparison, with mortality of all males of corresponding ages, the latter being taken at 1,000, COMPARATIVE MORTALITY OF LIQUOR-DEALERS AND MEN GENERALLY. You will see that under every one of the special headings the mortality of the liquor-dealers is vastly in excess of the average for all males, and that under one of them, namely, diseases of the liver, the mortality is more than six times as great as that of other men. (6) Liability to fatal accident. There are three occupations preeminently liable to fatal accident, namely: mining, stonequarrying and slate-quarying, and sea-fishing. (7) Exposure to inhalation of dust. The effect of this is to increase the mortality from phthisis and diseases of the lungs; but the effect differs, not only according to the amount, but also according to the character of the dust. COMPARATIVE MORTALITY FROM PHTHISIS AND RESPIRATORY DISEASES OF MEN IN VARIOUS DUST-INHALING OCCUPATIONS. Thus, the dust of ordinary kinds of wood, such as are used by carpenters, appears to have very little, if any, baneful effects; while that of the harder kinds of wood, such as are used by cabinet-makers, is said to give off a much more injurious dust. The dust of flour, of which millers, bakers, and confectioners inspire large quantities, appears to have no injurious effects upon their vitality. More injurious than either wood-dust or flour-dust appear to be the filaments of fluff, and other dusts that are given off in textile-factories. Moreover, the dust in cotton-factories contains a considerable intermixture of mineral substances that are used in sizing, and mineral substances are specially injurious to the lungs. There are two industries—the manufacture of cutlery and file-making-in which the workman is specially exposed to the inhalations of metallic dust. Still more formidable in its effects upon the air-passages is the 'dust of stone. I have reserved to the last coal-mining, as requiring special consideration. Seeing the conditions under which coal-miners work, in a hot and dust-laden atmosphere, and their terrible liability to fatal accident, it might naturally be expected that their death-rate would be excessively high. As a matter of fact, this is far from being the case. Even when fatal accident is included, their death-rate is by no means an excessively higi one; and, putting accident aside, the death-rate from disease alone is exceptionally low, being almost exactly the same as that of agricultural laborers. Limiting ourselves, however, only to phthisis and diseases of the respiratory organs, which are the affections under which coal-miners are popularly supposed to be especially victims, it will be seen that, though the mortality of coal-miners from respiratory diseases is somewhat high, it is by no means excessively so, and that their mortality from phthisis is far below that of other dust-inhaling occupations, and, indeed, is not very much above that of agriculturists, or even above that of fishermen, who enjoy all the advantages of a dust-free atmosphere. That coal-dust should be less injurious to the lungs than the dust of stone or metal is readily intelligible, for, as Hirt has pointed out, the particles of coal, when examined under a microscope, are found to be, comparatively speaking, rounded off and free from sharp points and angles. This would only explain why coal-miners are less subject to these diseases than workers in metal and stone, and not why they are scarcely more subject to them, taken together, than agricultural laborers, nor why their mortality from phthisis is very little above that of fishermen. There is no possible doubt that, for some reason, coal-miners are much less liable to phthisis than most other workmen. There are two possible explanations: one, that this is simply due to the picked character of the miners; the other, that there is some special, preservative condition attaching to the industry. "It is in the highest degree probable," says Dr. Hirt, "that coal-dust possesses the property of hindering the development of tuberculosis and of arresting its progress." WILL CHEMISTRY ENLARGE THE CIRCLE OF OUR Translated and Condensed for THE LITERARY DIGEST from a Paper (28 pp.) in THE BRILLIANT achievments of Chemistry during the present century have led many to look forward hopefully to the time when man, drawing his food from the atmosphere, by the witchery of chemistry, shall pass his life in happy, careless ease. The design of the present paper is to show the vanity of such dreams. Chemistry may, and probably will, erelong. succeed in producing all the prime constituents of food. the albumens, the fats, and the carbo-hydrates, on the experimental or laboratory scale, but for their production on a scale commensurate with human needs she cannot, with her appliences, hope to rival Nature. Summing up the argument, the writer says: CERT ERTAINLY neither chemistry nor any other science will ever invent an apparatus for the production of food-substances as perfect as that which Nature has herself created and placed at our disposal. Consequently her methods will always remain the only methods of production. But the consideration of the question whether Nature's apparatus might not be advantageously superseded, has taught us something. That is the laws by which she works. In the moment in which we shall be able to produce food-subtances artificially, we shall arrive at a comprehension of how Nature accomplishes it. Then shall we learn to comprehend and appreciate the significance of the vegetable kingdom as the wondrous and perfect chemico-physical laboratory of Nature. Then, too, we may learn to wait on and facilitate her operations, and increase her productive capacity to the measure of our growing needs. The question of the future will, therefore, be not whether chemistry will replace agriculture as the producer of the necessary food-supply for the numerically expanding race: It will be whether the agriculturists will learn so much from chemistry that they will cease to follow their pursuit on the old, unintelligent routine-method, and engage in it as a branch of chemical science. Agriculture is not the antithesis to industry; it, too, is an industry resting on a scientific foundation with laboratories and factories built by Nature's hands, with power drawn neither from water nor from coal, but direct from the Sun. When agriculture shall be thus pursued it will not fail to respond to the growing needs of the ever-increasing race. The elementary constituents of our food-substances are not destroyed by their consumption; nothing is lost, but simply transformed in its transition through the several compensating stages of the endless circle of organic life. Increase of foodconsumption involves increase of animal refuse, the raw material for the production of fresh food-substances in Nature's cunning workshops. The animal and vegetable kingdoms compensate each other; where the former increases her demands, it at the same time provides an increased supply of the necessary raw material. The supply, therefore, cannot fall short, unless the order of transition proceeds too slowly. If at any time existing animal life shall require for its daily sustenance more than the daily average of food-products in the vegetable kingdom, it will then become a problem of agricultural chemistry to increase the productiveness of the latter up to the required standard. To do this it will be necessary to increase the capital productive stock, that is, the number of vegetable cells in which the vital chemical processes are carried on. The power which sets and maintains the machinery in motion is light, of which the supply is unlimited; all that is necessary is to enlarge and increase the number of the surfaces that absorb this light, and that is, within very wide limits, possible. Until recently it was not possible to base this confidence on scientific grounds. While all the elements were in abundant supply, one of them, nitrogen, appeared intractable in the free state, and exists in limited supply only in the combinations in which plants take it up; recent discoveries have, however. shown that certain plants, especially the pulses, or some fungus which attaches itself to their roots, have the capacity of drawing nitrogen direct from the atmosphere and of combining it in suitable forms for future plant-food supply. RELIGIOUS. BIBLICAL CRITICISM. THE MINISTER'S ATTITUDE TO CURRENT CRITICAL DISCUSSION. THE REVEREND J. HOWARD HOBBS, in the Hartford HE REVEREND J. HOWARD HOBBS, in the Hartford cism as applied to the religious, the spiritual, the Biblical, as "research for the sake of verification of facts. It is a means, not an end." He declares that the topic is vital, and that it demands of every minister an impartial, impassionate and sincere consideration. "While the minister should be a diligent student, friendly to research and an attentive auditor of current discussion, yet he needs to be thoughtfully and prayerfully discriminating, because I suppose we are ever to remember that criticism is busy mainly with non-essentials, and that experience has proved that religious discussion is quite often the promoter of religious dissension. Much of criticism and controversy seems but an utter waste of precious opportunity, for most often it is not Christianity, or any essential part of it, but an individual's idea that is the spur of research or the point of factional debate. There are burning questions to-day that will leave but a handful of ashes for to-morrow. There is a great deal of loose modern thought that is little less than modern thoughtlessness. The obligation of employment in the King's service renders. necessary thoughtful, patient, and prayerful sifting of offered results, whether historical, chronological, philological, philosophical, or doctrinal. "But the question has a yet wider reach, wherein our ministerial obligation is paramount. I refer to its not indirect connection with the chiefest business of the Christian minister. His vocation is definite, to win souls. We are not ordained religious explorers, mental athletes, or nimble disputants. We call our religion Christo-centric. That may mean zero or everything. But surely it must mean that Christ, the Son of God, is the moral centre of everything essential unto life eternal. It must mean that the Christian herald should be a living director of thought toward, and a riveter of faith upon, Him who once hung upon Calvary's central cross. It is a profanation of a high and holy calling to absorb one's powers in the discussion of abstractions when souls are perishing. The supreme demand of the hour is for men who can preach 'Christ and Him Crucified,' rather than a discussed and disputed Confession. We need to chalk the line very clear this side the nebulous. We need not be apologetes,-we can be Apostles." TH CRITICISM AND THE COMMON LIFE. THE REVEREND A. A. BERLE, in Bibliotheca Sacra, for January, treats at some length the general subject of Biblical Criticism, but especially emphasizes the fact that true criticism must take cognizance of the common life, which is " the great storehouse of the facts that most nearly relate to life and its culture and nurture." He first calls attention to the fact that the spirit of scientific inquiry has wrought a remarkable change in the religious opinions of our generation. He attributes this to the revival of critical science, the rapid succession of objective and experimental examples of the method, and the changes within the domain of Biblical criticism itself. Speaking of the stupendous result of the almost universal acceptance of the doctrine of evolution, he says: "The whole circle of human knowledge is at this moment groaning under the attempt to force it all, and all at once, into the evolutionary mold. Theology, also, has been brought into this curious spectacle, as the latest captive to be dragged after the triumphant chariot of the evolutionary creed. "A vast literature has accumulated in a few years, all of which has for its problem the reconciliation of traditional views with the new doctrine, or the annihilation of the old views and the presentation of the supplanting new ones. Universal unrest, and the undeniable insufficiency of traditional theology, are the assumed but unproven postulates of this class of productions. It is always the representation of absolute atheism of the future, that moves these saviours of religion to their sacred task of rehabilitating the religion of the Christians of this generation." The writer then calls attention to the important fact that the Church is making the most widespread and exhaustive reëxamination of the fundamental truths of Christianity which she has ever made, and the benefits of such a reëxamination are dwelt upon. He, then, sketches the rise of historical criticism in its true meaning, and especially demands of the critic that he be, not only a scholarly man, but also a religious man—of wide views, free from the bondage of creed or churchly usages. In discussing Criticism and Faith, he says: 64 Objectively speaking, the Faith of Christendom is its Bible. The Bible has become the final authority within the Church for the standards of her own life and practice. That the Bible must remain substantially what it is, and as such must remain the final rule of faith for Christendom, seems to be firmly fixed, both from the manner of its origin, and from the continuous testimony of the Church. "It would seem, therefore, that the work of the critic has nothing to do with the Bible itself, considered with reference to its Divine authority and power. His work seems to have to do merely with the arrangement of the material in its best form, so that the Christian judgment may most easily know just what the Bible contains. As to what the Bible is, or how much she shall accept or reject, the Church does not ask her critics at all; she settles these questions in the court of experience. The question is perpetually presenting itself, whether or not the uncritical majority in the Church has anything to do with the state of critical opinion. The answer to this question is clear. They will be a critical force, but not a technical one. They are the makers of the faith in the generation in which they live. Indeed, they are the Church. The critics have usually had little but contempt for the multitude." The writer then considers the Normal Elements of Criticism under (1) The historical element, (2) the psychological element, and (3) the practical element. In considering the last of these classifications, he says: The search after truth in the abstract, simply for its own sake, has given rise to the almost universally accepted theory that the scholar had little or nothing to do with the practical outcome of his studies. To fancy that rational scientific study requires absolution from practical duties and participation in the obligations of the common life-a kind of de-humanization—is in the highest degree absurd. This has probably made the Church distrustful of her scholars more than any other one thing." He gives as a special reason that the scholar should be a practical man his need for knowledge derived from facts, and from that class of facts which are the impulsive reactionary ideas of men, He says that— “These facts are best, if not exclusively, discovered by immediate contact with them, as illustrated in the daily life of men. Feeling the public pulse is not the business of the critic in weighing evidence, but feeling the public pulse is part of the evidence to be weighed. The pulse, in this case, is the spiritual ethical consciousness of the Church." ETERNAL VERITIES. The Reverend Dr. Anthony, in The Methodist Review, Jan.Feb., contrasts the Criticism that has produced such general unrest, but digs about the very "corner-stone of Christian truth," with the "truths that were truths with the Apostles, are truths now, and will be truths when Christ shall come again." Of these truths essential to an aggressive Christianity, he notes: 1. The Bible as the great creed of Protestantism. If the Bible is not from God, we have no foundation for a single element of what we call Christianity. This is the great basal truth of all truths. 2. The Incarnation of Christ is truthfully established. In spite of all philosophies, in spite of all difficulties, "God is in Christ reconciling the world unto Himself." 3. The Atonement is the very corner-stone of Christianity, as clear to the experience as it is plainly taught in the Bible, and approved by a sound philosophy. 4. Justification. This keynote of the Reformation must be maintained in spite of the materialistic notion of the reign of law and consequent impossibility of forgiveness. 5. The Witness of the Spirit that we may become the children of God. The very Holy of Holies of Gospel truth. The writer then shows that these verities point to other important truths, certainly taught in the Bible, especially (1) the doctrine of depravity, and (2) the need of an enlightened conscience in reference to Divine things. How that men will differ in regard to these doctrines is recognized, and also that a "restatement " of them is necessary, but a "restatement" of them is one thing, rejecting them is quite another. be their worth, may be said not to have gone beyond the state of embryo." The author next reviews a number of definitions of "religion and religiousness," particularly those of Kant, Hegel, and Fichte, which he rejects, because they each settle the question by "specific requirements." He objects to "specific requirements"; religiousness must be something "relative, ever varying, ever progressive, intellectual, and moral understanding." He divides "the known religions, like the Englishmen did, into those which worship POWER and those which worship GOODNESS," and points to Christ, "Who showed no respect for the traditional views of law and righteousness, and who did not hesitate to create civil disturbances when the object was to stir the people and rouse them from indifference to the things which concerned their moral and spiritual welfare. It was Goethe who made the angels say: Wer immer strebend sich bemüht, den können wir erlösen, 'only those who strive earnestly can be redeemed.' It was the work of the Christ to save and to call out' the soul's inherent craving for light upon itself, for an understanding of its end and means. To A STUDY OF THE ORIGIN OF BUDDHISM. JAMES E. HOMAN. Condensed for THE LITERARY DIGEST from a Paper (5 pp.) in University Magazine, New York, December. the childlike mind of the ancient Hindoo the powers of nature assume a suggestion of personality and intelligence, whence, the various deities of the Vedic and Prevedic pantheon are merely such personified. While each divinity is represented as separate from his manifestations, there are no constant manifestations among them, as among the gods of Greece. Each one, as in the Egyptian religion, is addressed and treated as the one Supreme God during the time that worship is addressed to him. Though the supreme divinity is elsewhere spoken of as a perfectly distinct personage, and his position successively filled by Dyaus, Varuna, Indra. All the minor deities were to the Hindoo only so many manifestations of the one supreme. "Everything seemed to them divine. They had not merely the vague sense of the supernatural, such as the savage has, they felt something of the real beauty and divinity that was about them, so that their hymns often express a real worship of these. Thus in the recognition of the mythical unity of the natural and divine, coupled with that sense of the secondary character of all the gods to the one supreme, it was only natural that speculations tending toward and finally culiminating in pantheism, should follow as a result. This we find to be the In the Upanishads we see the first inception of this tendency." case. In the Upanishads is first taught the idea of salvation by austerities and practice of virtue, and the final absorption of the soul in the universal spirit. Here, also, the deity is absolutely identified with the soul. Also the human souls in relation to the divine are spoken of as rivers which flow into the ocean. Sanskrit writers enumerate sixteen systems of Hindoo philosophy, but most authorities to-day recognize only six as the most important. These are the two Mimansas, the PurvaMimansa, a sort of Vedic Talmud, and the Ustara Mimansa ̧ or Vedanta; the two Sankhyas, the atheistic by Kapila and the theistic, or Yogi, by Pantanjali; the Nyaya of Gotama, a scheme of logic, and the Vaishesheka of Kanada. The more important, as representing the logical lines of Hindoo thought, are the Vedanta and Sankhya. Nor do these systems differ as to their end and aim, but simply as to what they conceive their premises to mean. The Vedanta is a scheme of monistic idealism, ignoring the individual selfhood, and pronouncing it to be only an illusion which conceals the absolute being, with which the soul is completely identified. The answer to the objection that this is contrary to experience is, that experience itself is the result of an imperfect understanding of things, due to ignorance. This ignorance gives birth to Maya, illusion. Whence the appearances of name and form. From the constant attention of the mind towards this relative and disjointed world, no completely stable state can be realized, hence it finds itself perceiving a constant flow of phantoms, changing names and forms forever, and finding no rest in the endless round of transmigration. Ignorance and illusion beget the Upadhis or limitations which enter into the constitution of the organs of sensation and of action. The idea is that the limitations thus specified, serve to prevent full knowledge focusing all thought upon a single limited point. This thought of the individual human soul, as a single, limited point of perception is analogous to Spinoza's conception of the same, as simply "that thought of God which is directed to think of the individual human body," and which at the dissolution of the same is received back into his universal thought again. The ultimate reality of the individual soul is precisely that of a point upon a white wall, which is a point only as long as I keep my eyes on it. As a point it exists only by my act and thought. Thus the Vedanta system builds up a scheme of most thorough Pantheism, resolving the whole universe into one great self, and all that exists, into its thoughts and dreams; but the belief being opposed to experience and the indications of sense and reason, another tendency of thought grew up alongside of it in the Sankhya philosophy. Its primal assumption is dualism rather than monism. The idea of individuality is not an illusion,but a primary truth. There are a vast number of individual souls which, like the“ monads”. of Leibnitz, are quite independent of each other in their existence and essence, but depending upon their attachment to prakritri, nature, the basis of the idea of objectivity, for their experience and development. According to this scheme, the fundamental reason and cause for existence is not illusion or ignorance, but intellect. The individual soul comes into contact with the self-existing prakritri, and as a witness only of its operations, perceives through the medium of several degrees of conjunction of the mind, and the object contemplated. Through all the combinations it is prakritri, and not the soul, which is the active principle. The highest good of the soul is separation from prakritri and withdrawal into itself; nevertheless, conjunction with prakritri is necessary to the enlightenment of the intellect through the senses. This is its method of salvation, and corresponds with the system of Liebnitz. The origin of this system was atheistic, but in its later developments a supreme monad was recognized, and salvation was conceived as complete separation from prakritri and absorption in the Supreme. About five centuries B. C. there was a great religious upheaval agitated India, an attempt was made to purify the old religion, and the outcome was Buddhism and Jainism. The Briggs Trial.—The outcome of the trial probably will be the rending in twain the unity of the Presbyterian Church. As to which portion will last is a question of the "survival of the fittest." In the meantime, the publicity the trial has attained, and the questions so thoroughly discussed in it as to the authenticity of the Bible, are unsettling the fate of thousands who look to the Sacred Book for all the religion they have. It is in reality the great principle of Protestantism-the suf ficiency of the Bible and the Bible alone as both a dogmatic and a moral teacher-that is on trial. Doubts in the minds of all who read and think are being thrown on the origin, authority, and genuineness of every book in the Bible. The props on which the whole fabric of Protestantism rests are being knocked away, one after the other. If Dr. Briggs only had the courage of his convictions, and would act as logically as he reasons, tomorrow he would apply at the study of some Catholic priest and ask for admission into the Church, He reasons in this way: Some court of last appeal is necessary to settle infallibly disputes on vital points of belief. The Bible is so uncertain, even interpreted by higher criticism or enlightened conscience, that we cannot unerringly depend on it." There is only left, then, the Church inspired by the Holy Spirit, which is established to teach all things whatsoever revealed, and for all time. Thus he reasons: the next step is to do what so many great men, like Newman and Brownson and Hecker, have done before him-to submit to the guidance of the Infallible Church.. Catholic World, New York, January. Ν MISCELLANEOUS. A SOME TYPES OF RUSSIANS. IN mentioning a very few of the types of Russians familiar to those who have been in Russia, I begin with that muchmaligned individual, the gorodovoy, or street policeman, continually seen in the streets of St. Petersburg. Unlike the splendid physical specimens which go to constitute the London police, the Russian policeman is usually a very small policeman indeed. What he lacks in size, however, he makes up in deportment and dignity of demeanor. His countenance gives proof of unbending severity. He never smiles. He is mute, but majestic; dirty, but dignified. His dress is a long kaftan, which the ignorant would unhesitatingly pronounce to be a dressing-gown; a sword ornaments the left side, while his feet and legs are encased in huge Wellington boots; on his head he wears a small military cap. Every policeman lives in his own little house, about the size of a moderately large dogkennel, one of which is planted at the corner of each principal thoroughfare. Here the little gorodovoy sleeps, and eats his meals and disposes of the spare time on his hands. The Russian policeman is generally asleep within whenever anything goes wrong without; but as soon as the danger is well over, and the coast is clear, he darts out to see what the matter is (or rather, was), and, as a rule, without his outer garment, the undress uniform beneath being of the very lightest description. He soon returns for his kaftan, however, and those who committed the misdemeanor having got well away, order is restored without much attendant danger or difficulty. Yet, perhaps, the most prominent of all the types, common to the streets of St. Petersburg, is that excellent creature, the isvoschik. This useful and inimitable personage is represented in dozens at every street corner, where he awaits his natural prey, accosting every passer-by with the same engaging offer to take him anywhere he pleases for the moderate remuneration of fourpence. The isvoschik, or cab-driver, is a species of the animal world without a parallel in Great Britain. His vehicle is not a cab; it is a droshky, a conveyance which must not be confounded with the Berlin carriage of the same name. The Russian droshky was invented by some person of deep but morbid ingenuity, with a special view to the torture of the wretched beings to be temporarily consigned to its tender mercies. It consists of a flat perch behind, entirely backless and sideless, for the occupant, and of a flat perch in |