new laws according to the fresh wants and the expression of the Industry for the time being. The more Art worked with Industry, the more it developed in the right direction. It has always been more or less a reflection of the time which produced it, because it gave the feeling of the time, and it showed in its execution the state of development the Industry of the period had attained. At present, when there is no more that unity of purpose, when all expressions of civilization are together laid under tribute; when to-day they build Gothic, and Queen Anne, and Classic, and what not, in the same street, and make of a town a sample-book of the architecture of all ages, we want more than ever a guide for Art and Industry. The best way to obtain this is through education. Education in Art is very difficult, and all things considered, in view of the development of the Industry of this country, I think that the South Kensington schools are second to none. Each year the drawings for industrial purposes, for decorative motives, and for manufactural designs of all kinds, show how much profit is to be derived from study in these schools.

Besides special schools, there are art-galleries and collections of all sorts; and, moreover, lectures-those with diagrams especially. But above all a more technical education for the child. The Froebel system, and certain others, teach children by forms before they can read and write. The more you teach children to look for beauty around them, the more they will think of it in after life. Then let us open their eyes to the beauty of Nature; and let them find joy in form and colour. Art and Industry will profit thereby; and they will improve, and produce wonders as in days gone by.

IT

THE EDUCATION OF MEMORY.

Sewanee Review, November.

T may be as well to say at once that it is not the object of this paper to advocate any of the numerous systems of artificial mnemonics. They are all about on a par with the cunningly devised schemes offered to displace the established methods of arithmetic-extremely difficult to learn, and next to useless when acquired.

There is a great deal of memory-packing in our modern educational work; but the memory, instead of being a mere receptacle to be packed with a mass of facts, is a delicate organism, governed by the law of life-the law of growth and decay -with, no doubt, a physiological basis, closely analagous to that which underlies sense-perception. There is every reason to think that both these psychical powers depend, from the mechanical side, upon the molecular constitution of the masses of nervetissue in the cerebral hemispheres; and that these neural groupings undergo rapid and important changes, with more or less permanent readjustments, under the influence of volitional activities. Not that the will can reach them by direct and specific action, for we are not in the least conscious of what these movements are, or where they are; but jnst as we learn to use the muscular system without the slightest consciousness of the motor nerves we employ, so we have the power to develop the reflex action of the brain-cells by purposive effort.

Everybody knows how the powers of sense-perception can be improved by a rightly directed effort. The artist learns to see that to which the uncultivated eye is wholly blind; the musician learns to discover notes in a maze of harmonies which the common ear cannot discover; the expert in textile fabrics and the taster in wines acquire marvelously increased powers of differentiation, and so throughout the whole range of the senses and sensibilities.

There can be no reasonable doubt that the memory can be trained, strengthened, and expanded just like any physical organ within the sphere of volition, and that the methods to be adopted ought to be substantially the same.

The first thing to be done with a feeble memory is, so to speak, to make friends with and encourage it. It will not do

to scorn it, and give it up as a bad lot, resorting to memoranda and artificial make-shifts. Memoranda are well in their way, but their place is not in the disciplinary field. Poetry, dates, -anything may be made the occasion of such discipline.

The habit of demanding of the memory rapid and accurate work in reproducing what has been committed to it, is of the highest importance. Practically this should be made an object of care throughout one's disciplinary period in all knowledgegathering processes; and exercises expressly devised for this purpose, would prove very effective.

Now, it is freely admitted that the training of memory is but one phase of mental development. We have all known people who seemed never to forget anything, and who yet failed to reap any kind of substantial benefit from their superior powers. They lacked the power of coördination; and it is this power which seems, in most cases, to make the difference between a wise man and a fool; while perhaps a slight failure in this way makes a genius. If one could, so to speak, look in upon the psycho-mechanisms of people, it is quite. likely that, as a rule, no great differences would be discoverable. It is probable that the simpleton could not be distinguished from the philosopher until the whole system under the control of the will began to act But the point of the present contention is that the thought-instrumentalities undergo rapid developments and so change from day to day, especially in the earlier years of existence, so that one's power to think (of which memory is such an important factor) is physically bettered or crippled by one's own actions.

The business of the educator lies in the harmonious development of the whole personality, and as much, perhaps more, in the cultivation of the will as in that of the sensibilties and the understanding. It is a mere truism to say that vast differences can be wrought in a boy by right handling, as against wrong; and it is safe to say that a right handling implies all efforts which go to the promotion of a fully developed and harmoniously coördinated self-activity. In the earlier stages, and well along in the educational processes, the object should be, not so much the acquisition of knowledge, as the developing of the knowledge-acquiring powers. We are free to say that, in our opinion, there ought to be chairs established in our universities and normal schools, which should be charged, not only with the duty of unfolding to the students the principles of proper brain-development, but also with the conduct of practical exercises in intellectual gymnastics. Such work would show just as marked results as the trainer of the bodily powers can boast of in muscular development. Students, as a rule, do not know how to study, and many-perhaps, most -never learn.

SCIENCE AND PHILOSOPHY.

WHE

THE PLANET MARS.

J. NORMAN LOCKYER.

Revue Scientifique, Paris, October 22.

HEN Schiaparelli made his now well-known discovery that the parts of Mars which were thought to be continents were not continuous surfaces, but furrowed by bands, for the most part very long and very straight, always directed towards a surface of water, and, in many cases, connecting two of the surfaces, he called these bands canali. This word which, in Italian, like canalis in Latin, means either canal, channel, or conduit, was, unfortunately, translated by the word canal, which implies the idea of works constructed by human beings. The Italian astronomer further found, as every one is aware, that in twenty cases, at least, the channels were doubled, and formed, not a single band, but two, distant from each other by from three to six kilometres.

It was distinctly stated by Schiaparelli that the doubling of the channels depended on the time of the year of the planet,

and was produced simultaneously on all the surfaces of the planet which are supposed to be continents. When the planet was in opposition to the Earth-that is to say, at midwinter, in the northern hemisphere of Mars there was no trace of doubling, something which might be expected if the doubling be attributed to inundations due to the melting of northern The vernal equinox of the planet occurred on the 18th of December, 1881, and it was in opposition to the Earth in the same month. The doubling of seventeen of these channels was observed from the 19th of January to the 19th of February, 1882—that is, at the end of Spring in the northern hemisphere, which would appear to confirm the connection of these doublings with inundations.

snows.

Schiaparelli attributed the variations in the channels to changes of the seasons on Mars. Other explanations, however, have been given. Fizeau considers the channels the results of a prolonged glacial period, they being crevasses on rectilinear lines! The Benedictine, Mayeul Lamey, is of opinion that the channels are due to volcanic action. According to him they are the remains of old craters, and he shows that when the angle of incidence of light is greatest, these channels are most clearly seen. Others contend that this apparent doubling of the channels is a phenomenon of diffraction. The field for suppositions is vast.

Passing from these suggestions more or less well founded, I will say a few words about the first results furnished by observations made this year.

At the Lick Observatory the channels have been seen, and one of them has been declared double by three observers. At Peru, Mr. Pickering saw several of the channels noted by Schiaparelli, but to him they appeared single. The telegram from him adds: "Not double, as has been asserted." Here, however, there is an error. We are near the autumnal equinox of Mars, as in 1877, and at that season the channels do not appear doubled. All that, however, is far less interesting than the revelations about the snows on Mars.

Mr. Pickering has discovered two chains of mountains to the north of the green part, near the southern pole of the planet, and between these chains the melted snow collected before flowing in a northerly direction. In the mountainous regions of the equator snow fell on the 5th of August, covering two of the summits; on the 7th of August all the snow had melted. "I have seen eleven lakes," writes the astronomer, "of variable size. These lakes present ramifications in dark lines, and connect two great, dark surfaces like seas, but not blue. There was considerable local trouble in the clouds surrounding the planet when the snow had melted, which proves the concentration of dense clouds, which had been produced at that point. These clouds were not white, but of a yellowish color and partially transparent. They appear to be disappearing now, but are still very thick on the middle side of the chain of mountains."

Surely we have here a connection between the observations made in 1862 and those of 1877. The channels are probably channels containing water. The rivers of India and the valley of the Nile give us an idea of the effect of an inundation, especially under conditions which we now know to exist on the planet Mars.

Yet we can go still further. A comparison of the sketch of Schiaparelli made in 1882 with his map of 1879, shows that you must take account of the effects of clouds above warm water. Two of the surfaces, which seem most certainly to be water, which I observed in 1882, and Schiaparelli has named Mare Cimmerium and Sabæus Sinus, were also doubled in 1882, and, in my opinion, the doubling was undoubtedly due to ranges of clouds, placed longitudinally along the surface of water, just as the most beautiful cumuli that I have seen on this planet follow the equatorial current, flowing into the Carribean sea by Tobago. The channels are certainly not deep, and they are observed only in or near the equatorial region, so that the

water must be very warm before entering the southern seas of Mars.

Moreover, it must be remembered that if the observations show remarkable similarity to our own atmosphere, especially in what relates to its chemical composition and temperature, it appears that the extremes of heat and cold are greater on Mars than on the Earth.

The problem thus stated interests the geologists. Has the Earth been in the past, or will she be in the future, in the present condition of Mars? Have we had those enormous inundations caused principally by the melting of polar snows? If not, do we owe our escape from them to our more circular orbit and shorter years? Is the red color of Mars owing to its muddy condition? In that case, what is the particular substance which causes the tint with which we are acquainted?

IN

PREHISTORIC CANNIBALISM IN AMERICA.
THE REVEREND A. N. Somers.

Popular Science Monthly, New York, December.

N the summer of 1888, I took a club of young people to the famous ruins of Aztalan for a day's outing and exploration of the mounds of that once great village. It had been a very populous village, covering at different times as much as two hundred acres, down to an area of little more than seventeen acres, which had been skillfully and strongly fortified.

A first effort located the communal refuse-heap, and a few hours' work in this heap was rewarded by over five hundred valuable relics, including broken pots, arrows, ornaments, hoes, and bones-no less than one hundred of which were human bones, in about equal proportions with the bones of beasts, birds, and fishes. Two subsequent trips raised the number of bone-relics to two thousand, forty per cent. of which are human, while the remainder are evenly divided between beasts, birds, and fishes.

The human bones in this heap were subject to the same treatment as those of the beasts, and lay often in actual contact with them.

The bones containing marrow were all either broken into short pieces or split open. The mark of the stone knife or axe is to be seen on most of them, where they were hit to break or split them, or in severing the joints. The ribs were cut into short bits, seldom over three inches in length; and always the knife-marks are seen on the inside, except when they were severed from the vertebral connection. This treatment is the same in both those of the beasts and men.

Among the number of human bones found, one can identify many different skeletons. Some of the skulls were very thin and compact, showing a large and uniform curvature, while others were thick, spongy, and of irregular curvature.

The largest and coarsest bones, and those lying on the topmost strata, bear a striking resemblance to the bones of the Fox and Winnebago Indians, slain in the Black Hawk War.

In contact with one of the skeletons of the highest type, I found beads cut from the shell of Busycon perversum, a marine shell-fish, an inhabitant of the Gulf of Mexico.

I found broken bone awls, stone drill-points, and half finished arrow-heads, as well as thousands of pieces of broken pottery. Many weapons of war, and implements of agriculture have been found scattered over the entire surface of the village site and adjoining lands.

The only implements of a warlike nature found in the garbage-heap were in the topmost layer, from which I infer that the original occupation of this people was peaceful, and that they had to learn war in self-defense.

In 1853 Dr. Latham took out of a grave in one of their temple foundations, several fragments of cloth made from vegetable fibre. They seem to have been a comparatively civilized people, engaged in agriculture and manufactures, and

displaying great order in laying out their village and defending it with walls and other devices.

Of their cannibalism there can be no doubt. Had they been slain and eaten by their enemies, their bones would not have been mingled with those of beasts, birds, and fishes, throughout the whole eight feet of accumulated débris.

That the flesh of those bodies was eaten there can be no doubt, for no savage would go to the trouble of thus mutilating the dead bodies of friend or foe, to the extent of separating all the joints with a knife, chopping the bones three or four inches long, and splitting all those, and only those containing

marrow.

The diversity of the skeletons as indicated in their texture and physiological configurations suggest to my mind that the persons eaten were probably taken prisoners in battle, with possibly some of their own number eaten as a sacrifice in their festivals and orgies, of which they must have had many, as indicated by the number of temple-like structures. Their social life must have been highly developed, too, to hold them together in one village, and to create such strong defenses as the walls indicate.

There was probably some division of labor among them; some making pots, others tilling the fields, others making tools of various sorts, while some perhaps followed the chase for meat supplies.

Whatever led to cannibalism among them, fixed the habit so permanently in their lives as to lead them to relish human flesh. Every part of the body seems to have been eaten, which is not true of those cannibals that eat their enemies for revenge or in religious sacrifices.

The conclusion that their victims were taken in the chase or in war is confirmed by the very wide difference of anatomical conformation between the bones in the garbage-heap and those burned in the burial-mounds adjacent to the village. The bones indicate all ages from those of children of tender years to those of aged men and women.

Such are the facts in confirmation of this habit having existed among a people of a very higher order of barbarism.

potatoes by heat. The object of the inventor was to diminish the expense of transporting a product which, like the potato, contains seventy-five per cent. of water.

The process of Mr. Mouline may be thus described: The potatoes are carefully washed and then grated or crushed by means of the apparatus employed in making cider. The paste, thus produced, is afterwards squeezed in a press. All the water which it is possible to extract from the paste passes into a receiver, in order that from it may be collected, after the water is poured off, all the dregs which have been carried into the receiver. Finally, the compressed pulp is separated into its component parts or divided by a root-cutter, and put in an oven moderately warmed; there it is turned over at short intervals until it is thoroughly dry, when it takes on a light yellow tint. The matter must be treated by a temperature sufficiently high to impart an agreeable flavor, without a complete transformation of the starch into dextrine. It is the product of this process, very convenient to transport, that can be kept an indefinite length of time without spoiling, and is as yet unknown as an article of commerce, to which the inventor has given the name of torrefied pulp.

If this torrefied pulp, in a raw state, is useful for fattening domestic animals only, it can be used for human food by converting it, by boiling water, into a purée from which the bits of skin can be eliminated by passing it through a cullender. You can also grind the pulp, and make of it a light yellow flour, which can be bolted like any other flour.

Mingled with wheat or rye flour, in proportions which may

go as high as one-half, out of this pulp flour can be made a bread mixed with potatoes, analagous to ordinary domestic bread, and very digestible by reason of the partial conversion of the starch into dextrine.

Parmentier, as well as the Chevalier Mustel, described a century ago a means of using potatoes in the preparation of bread but their process was everywhere abandoned because it produced a sort of lumps in the bread. In what respect was this process defective?

Because the starch of potatoes can be used in the paste of bread in a very small proportion only; otherwise it makes the bread heavy, without contributing to it nitrogenous elements in sufficient quantity. Moreover, it takes too much time to pick out the little lumps which are found in the dough.

Still further, the starch contained in the soft part of bread, not having been converted into dextrine, as in the crust, is not completely assimilated, because it is changed into glucose by the action of the saliva only, and for that purpose mastication is always insufficient. For a long time past attempts have been made to extract flour from potatoes by drying them, cut into slices, in an oven a little cooled, after baking bread. They omitted, however, to brown the potatoes and there has always been too much water to be evaporated.

The flour of torrefied pulp is naturally less pure than the starch of commerce, since it contains a little parenchyma; but this matter, although inert, is considered favorable to digestion on account of its mechanical action on the intestines, for the same reason which gives bread its refreshing quality.

From the explanations which have been made it will be seen that what distinguishes the flour of torrefied pulp from roasted starch or the dextrine of commerce is, first, the mode of fabrication; and, second, the dfferent degree of heat by which the torrefaction is produced.

Not being intended to replace gum in industrial use, the flour of torrefied pulp is less soluble than dextrine, but it is more soluble than the ordinary starches made from potatoes, and this it is which constitutes its value by giving it a more appetizing flavor.

Consequently, the inventor hopes that the use of his torrefied pulp and the yellowish flour it produces, will be found very advantageous from an economic point of view; and that there will result therefrom an increase in the cultivation of potatoes sufficiently great, during years of dearth, to make up for a deficiency in the crops of cereals.

The results obtained by Mr. Mouline appear the more important, because by the new progress made in agriculture,. Mr. Aimé Girard, the celebrated Professor of Chemistry, has grown from 600 to 800 quintals of potatoes on a hectare of land, and the proprietors do not know what to do with this mass of roots, since there is in their neighborhood neither starch factory nor distillery.

I

HYPNOTISM AND SPIRITUALISM.

ALEXANDER HERRMANN.

Cosmopolitan, New York, December.

BEGAN the study of hypnotism over twenty years ago, because I saw in it one capable of producing the most wonderful mental illusions, and therefore one of the greatest benefit to me in my profession. I have given several private exhibitions in this science both in Europe and America. I have never appeared in public as a hypnotist, because the public is not yet prepared for such an exhibition. I am unwilling to expose the manifestations of such a science either to the fear and credulity of the weak-minded or to the risk of being ranked in the same category of humbugs as Diss Debar and Blavatsky.

Hypnotism, despite the many theories since the days of Mesmer, is but mental magnetism applied with an unseen battery and with unseen poles, and communicated between temperaments diametrically opposed. This force cannot be exerted

to the extent of transfering thought or rendering mind-reading possible. What is called mind-reading I have always found to be either muscle-reading or the results of the employment of a confederate. I can liken the essence of hypnotism to nothing better than a subtle fluid vibrating in the mind of the magnetizer, and which passes from him by means of his hands or otherwise into the subject, upon whom it produces effects either corresponding to those felt by the principal or desired by him, and as a condition precedent it is absolutely necessary that the magnetizer should possess a higher degree of intelligence than the magnetized. While in this trance or magnetic sleep, the sleeper gives utterance to statements that in the light of subsequent events may prove clairvoyant or prophetic. While in this condition the results obtained are less wonderful than natural. The physician has been able to diagnose his patient's case from symptoms manifested in accordance with his preconceived ideas and confirmed by his patient's actions. The detective has extracted the criminal's secret in accordance with the clews he formed and the hypothesis he adopted of the crime. And this confirms the electric theory I have always maintained, which is opposed to the mind-reading theory. The latter is supernatural in a measure, the former natural and explanatory.

Of spiritualism, the less said the better. Hypnotism is a strictly legitimate science, destined in the future to occupy a large share of attention from the savants of the world; spiritualism is humbuggery pure and simple. I do not believe there ever existed a medium in the popular sense of the word, because such a being is supposed to be the victim of a supernatural agency. I have never seen a spiritualistic manifestation that I could not reproduce through perfectly natural means. I have frequently gone hundreds of miles to see miracles and miraculous cures, and on close examination I have found them either gross exaggerations palmed off on the ignorant and unsuspecting, or the results of perfectly natural causes. Magnetic and miraculous cures differ not in their cause, just as the trance of the somnambulists is identical with that of the religious enthusiast.

The roll-call of spiritualists is not a long one, and why they are spiritualists is not my province to decide. My apology for any hurt to their feelings cannot be better conveyed than in the language of Archbishop Whately, who said: “ When people have resolved to shut their eyes or to look only on one side, it is of little consequence how good their eyes may be."

ON THE APPRECIATION OF ULTRA-VISIBLE

QUANTITIES.

G. JOHNSTONE STONEY, M.A.. D.Sc. F.R.S. London, Edinburgh, and Dublin Philosophical Magazine, London, November.

́MAGINE a quadrant of the earth's meridian to be straight

IMA

actual size of which any approximate estimate has been made. But we have, through the spectroscope, indications of important events in nature that are perpetually going on within each gaseous molecule, and probably on a very much smaller scale. For example, an easy calculation will show that the motion within the molecules of sodium, to which the principal double line in its spectrum is due—a motion which is repeated more than five hundred millions of millions of times, every second, within each molecule—would need have a velocity several times greater than that of the earth in its orbit (19 miles per second) if the range of these motions is the whole diameter we have attributed to the molecule. This consideration, though not decisive, is sufficient to base the expectation that, if ever we be able to ascertain the actual range of this motion, and others of a like kind, they will turn out out to be much smaller than the ordinate of our gauge at a millimetre from its apex.

The gauge now proposed, although inadequate to the quantitative appreciation of such minute events, will, nevertheless, it is hoped, help the scientific student to obtain a more connected view of nature, by placing before him in somewhat clear evidence, the relation in which some of the larger molecular events stand to the dimensions of the smallest objects he can see with his microscope.

He should never forget that even the most minute of these microscopic objects, is an immense army of molecules or semimolecules, crowded together, more numerous indeed than all the inhabitants of Europe. The individuals that constitute the battalions are not seen, nor is there the least glimpse of the active motions that are, without intermission going on among or within the individuals; nay more, waves of light are too coarse to supply our microscopes with information about the evolutions of the companies, régiments, and brigades of this great army. It is only when the entire army shifts its position that anything can be seen; and my object will be attained, if the contrivance I have proposed helps in any degree to bring about a better balance of thought relatively to the cosmos in which we'find ourselves: it is so difficult to avoid making the small range of our senses a universal scale with which to measure all nature. Where, for instance, is the justification for alleging that any visible speck of protoplasm is undifferentiated? Are not subsequent events perpetually rebuking this rashness?

RELIGIOUS.

THE IDOLATRY IN ISRAEL.*

THE REVEREND JOSEPH T. WRIGHT, PH.D.
Homiletic Review, New York, December.
I Kings xviii.

T the outset, I desire to call your attention to two significant facts: first, the worship of Baal was popular; second, this worship was promoted and protected by the King of Israel.

1. Idolatry has always been, and is now, a popular form of religion. The majority of the people of Christianized nations do not worship the Lord God Almighty; yet it is impossible to live without some kind of religion. The large majority of the people of Christian nations, in that they trust in, believe in, and in a certain sense worship something other than God, are really idolaters. Idolatry has retained its popularity because, while in some degree it satisfies man's natural religious instincts, ¿. e., presents something to worship, offers the assistance of supernatural beings, provides a scheme by which man, self-condemned, may escape justly merited punishment, it at the same time permits him to satisfy the cravings of his sinful nature, and actually ministers to his depraved appetites and passions. This is the necessary consequence of a religion * A sermon at Prohibition Park, September 25, 1892.

springing from a corrupt humanity. Every man-made religion must of necessity recognize man's nature as the ideal of every virtue.

On the other hand, the religion of Jehovah is, in relation to man's sins, a religion of restraint, of prohibition. Amid the awful thunderings of Sinai, the natural man hears the mandate of the Law, "Thou shalt not!" And, although a Calvary and an Olivet have come into existence, they do not hush the reverberations of that stern command. It is not strange, then, that the religion of Baal, with its freedom from restraint, with its license for evil, was popular in Israel.

2. Baal's worship was promoted and protected by the King. Ahab set up the altars of Baal in Israel. The man-made religions have, to a greater or less degree, relied for their success upon the power of Government and the might of arms. When the people and the Government favor, promote, and protect any religion, it would seem that all the elements of growth and stability had been given to that religion. What more can it need? Yet the history of the world tells us that popular approval and State endorsement could not save from utter destruction religions and systems that were opposed to God's righteousness. On the other hand, a religion that is of God, a cause that makes for righteousness, a movement for the reform of an evil, though at first contemned and reviled, though it manifests none of the elements of strength as the world judges, though it lacks that which wins applause, will, by its inherent divine power, or by a force begotten of the principle of right, compel thrones to own it, the multitudes to accept it; conquering not so much by the methods it uses as by the dynamic character of its own righteousness.

The idolatry in Israel was evil. It arrayed itself against the religion of Jehovah, therefore neither its popularity nor the powerful influence of the Government could save it. The people and the throne represented its strength, but its intrinsic evil was its weakness.

One man, Elijah, undertook to fight this idolatry. One man against the combined forces of Baal's priesthood, Baal's popularity, and Baal's governmental protection.

Let us suppose that in Elijah's day there were the kind of people we have to-day-who are afraid to array themselves against a popular evil; who are willing to compromise with wrong; who propose all sorts of make-shifts; who profess to be on the side of God and right, while not fighting the enemies of God and the right, but in many instances giving them aid and comfort; who try to satisfy their consciences by remaining passive. One of these would ask Elijah why he was troubling Israel; why making so much fuss over a little thing when so many weightier questions were at issue. Look," he would say, "at the relations of Israel with other nations; and at the great issue of the day, protection of our home industries." Another argues that the financial question is paramount, while a third tells the Prophet that a proper adjustment of labor and capital demands the first thoughts of all patriots and publicists; and so on, ad infinitum, all kinds of questions are pressed to the fore to direct attention from the great issue.

Elijah had but one answer: So long as the idolatry of Baal remains, I will keep it in the forefront as the one supreme issue. I propose, God helping me, to prohibit this idolatry, to outlaw it. He will use me as His instrument in the overthrow of this abomination."

Politicians urge him to confine himself to a religious crusade against the evil-to trust in the power of prayer. Church members and ministers urge plaintively that he is placing in a compromising position all those in the Church who do not accept his radical views-that they are praying earnestly for the destruction of the evil, but cannot for prudential reasons take active part in the campaign against it. Others said the question belonged strictly to the domain of ethics and religion, and should not be taken into politics.

But Elijah said, "I will take iny religion into the very hot

bed of the politics of the nation, that I may do battle with this giant curse; my religion will not suffer thereby. You say, educate the children. I have been teaching the children of Israel all my life; but as they grow up to young manhood and young womanhood they are brought under the spell of this horrible evil; early teachings go for little in the face of the terrible power which binds men and women with shackles of steel, deadens conscience, drives away all holy aspirations, plucks away the pure flowers of virtue, robs manhood of its glory, and throws the crown of womanhood in the dust. No! no! While the cause remains I cannot stay the swelling tide of awful results. One fact that moved me to make this a political question is that the Government is in partnership with this abomination. This evil cannot be restrained. If you shut up the smaller and more disreputable places, and give a monopoly to those who can afford to add to the idolatrous rites all that delights and enchains, you are legalizing the evil, and it can never be legalized without sin. You thus make this worship respectable, while I wish it to be seen in all its loathsomeness, that the young may flee from it as the very abomination of wickedness. Though you could limit this evil to only one priest and one altar, still the curse remains, God is defied, the Nation is in league with sin, and the revenue is blood-money, wrung from broken hearts, blasted lives, damned souls."

Evidently Elijah had no patience with that high dignitary of the Church who says "this evil cannot be prevented; it caters to a natural appetite; it is not in itself a sin, but only sinful in its abuse; if left alone, would regulate itself by the well-known law of supply and demand." The Word of God declares that the powers of the devil must be destroyed.

There is only one way to deal with this abomination, and that is to drive it out of the land. You may pray about it, and legislate about it; and compromise with it; but your prayers will not be answered, your legislative acts will not avail: your compromises will only aid the enemy. You must act-act against it. This was Elijah's way, and it is God's way.

RECENT EVIDENCE FOR THE AUTHENTICITY OF THE GOSPELS: TATIAN'S DIATESSARON.

W

MICHAEL MAHER.

Month, London, November.

E hold that the recent discovery of Tatian's Diatessaron has put us in possession of one of the most valuable monuments of Christian antiquity that has ever come to light.

When we state that the Diatessaron, published in the year 1888, is a complete harmony, or harmonized narrative, compiled out of our four canonical Gospels, and that Tatian was born between the years A. D. 110-120, the reader will perceive, the bearing of this new piece of evidence on the rationalistic theories which would fix the origin of the Gospels late in the second century.

A Harmony implies that the harmonized narratives must have existed for a considerable time, and possessed a considerable amount of popularity. But Tatian s Harmony implies a great deal more. It proves in the most conclusive manner that in Tatian's day, and earlier still our present four canonical Gospels, severally and collectively, even their briefest texts and single words, commanded the deepest veneration throughout the Universal Church. The oft-repeated assertion that during the first two centuries our Gospels were ranked merely on the same level as many apocryphal works which have long since sunk into obscurity, is now completely refuted. Even so keen a critic as Professor Harnack is now compelled to admit that "we learn from the Diatessaron that about A. D. 160 our four Gospels had already taken a place of prominence in the Church, and that no others had done so; that in particular the Fourth Gospel had taken a fixed place alongside of the three Synoptics."

Besides proving the antiquity and authenticity of our four