Newspaper Page Text
Ought We to Affiliate with the Unitarians?
By K. C. SWKKT8KH, I>. I>., Philadelphia. IX view of the disposition which has recently been manifested in several quarters to associate the Uni versalist with the Unitarian body as by the bolding of union meetings and joint conventions, and the ap pointment of fraternal delegates—it seems advisable that certain facts should be stated in order that we may not act in so important a mat ter without a full understanding of what is involved. Unfortunately, when this subject came up at the Y. I’. C. U. Conven tion lately held in Detroit, no oppor tunity was given for discussing it except in a very brief and imperfect manner,and the probability is that but few of the young people who voted upon it were aware of its full signifi cance or its real bearing on the wel fare of the Universalist Church. In so far as the affirmative vote which was taken indicated a desire on the part of the young people to co-oper ate with those of another denomina tion who were supposed to hold sub stantially the same Christian faith, it was highly creditable to them; and the more we all have of that spirit the better. But while the motive was a good one, the action, we ap prehend, was not so, inasmuch as it was based on a misunderstanding as to the actual position of the Unita rian denomination with reference to that Christian faith for which our own denomination has stood from the beginning, and to which our Y. P. C. U. is triumphantly committed both by its title and by its motto— “For Christ and His Church.” For the sorry fact is that the tni tariau denomination dees not stand as a whole for that Christian faith. It does not stand for faith in Christ. Time was when it did; and even now there are unquestionably some Uni tarians who hold to the Biblical doc trine which Channing proclaimed, and which is a fundamental article of the Universalist belief, that Jesus of Nazareth was not merely a good man, or a prophet, to be ranked with those of Old Testament times, or with such men as Mohammed and Confucius and Buddha, but that he was—as Simon Peter said, and as he himself testified when on trial before the Sanhedrim—“The Christ, the Son of the living God.” But since Channing’s time the Unitarians as a body have very widely departed from that Biblical doctrine. and those among them who still hold to it, comparatively few already, are be coming fewer year by year. If the question were whether as Universal ists we should fraternize ecclesias tically with that small number of Unitarians who still avowedly stand for faith in Christ, the problem would be much less serious than now. But the question cannot be so limited. The conservative Unita rians are a part of the whole Unita rian body, and it is with the body as a whole that we have to deal in set tling the question now before us. That the Unitarians as a whole do not stand for faith in Curist is evi dent from the following facts, net to mention some others which might be quoted. At the meeting of the VV estern Unitarian Conference, in 1886, after an earnest and prolonged discussion, it was voted by more than a three fourths majority to adopt a purely ethical basis of fellowship, leaving out all reference to the Lord Jesus Christ, and admitting to full membership any person of good moral character who sympathized with the ethical aim of the Conference. Under that action, any person of ordinarily good moral character, though confessedly unchristian or atheistic in doctrine, can be a member of the Western Uni tarian Conference. The dissenting minority withdrew from the confer ence because of that action, but neither their protest nor their revolt had any power to arrest the so-called liberal movement which the vote of the majority represented. On the contrary, that movement steadily gained in power, and in 1894—only three years ago—this is not ancient history—the debate was renewed at the Unitarian National Conference, held in Saratoga, and there too, the radical element, which is opposed to a recognition of Christ, gained the victory. The constitution was so changed as to leave out all mention of the Christhood of Jesus, and the only statement of faith which it now contains is as follows: “These churches accept the religion of Jesus, holding in accordance with his teach ing, that practical religion is summed up in love to God and love to man.” It is further said that even this state ment of belief is not to be regarded as an authoritative test, but that the fellowship of the Conference is open to all people, of whatever belief, who are in general sympathy with its spirit and aims. Taken by itself, apart from its is tory,such a statementof belief would not prove that the body which adopted it was non-Christian; but taken in its relation to the former constitution, and in the light of the discussion which preceeded its adop tion, it is seen to represent a victory for the non-Christian element, being more significant in itsomissions than in its positive declarations. That this is not an erroneous nor a prejudiced view of it may be shown from the comments of Unitarian ob servers, some of whom were members of the Saratoga Conference. Rev. A. J. Rich, for example, in an article which he wrote for “The Non-Secta riau’ shortly after the conference ad journed, made use of this language in regard to the new- statement: “ I need hardly say that this is a great improvement on the old wording, which savored very much of evan gelical phraseology, such as ‘The Lord Jesus Christ,' and like expres sions. * * * It meant a step in advance; it meant the results of the study of comparative religion; it meant the Parliament of Religions in Chicago, and that we have fully learned that Religion is one, and is the mother of all religions and sects, and that, as Pacific, Indian, Atlantic, as applied to the one ocean, are parts of one great whole, so Christian and Mohamedan, and Hebrew, and Budd histic are parts of one religion of humanity, the universal religion. It meant that religion, like astronomy under Galileo, has become scientific; that as astronomy is heliocentric, and not geocentric, so religion is theocen tric and not Christocentric; for we have struck oat the terms of religious provincialism in the cinstitution. In January, 1894, “Unity,” the leading organ of Unitarianism in the western part of the country, said, in an editorial article: “As to the charge that Unitarians are un-Chris tian in faith, we think it true of very many Unitarians, and we should have no objection to finding it so of all.” So, too, if we look to other coun tries where Unitarians have a foot hold. In England, no longer ago than last year, Rev. E. A. Voysey, (formerly, we believe, of the Church of England), applied for Unitarian fellowship, distinctly stating to the Unitarian Advisory Committee, which corresponds to a Uuiversalist com mittee of Fellowship, that he was not a Christian, and was not willing to be called so, inasmuch as he did not believe “ either that Jesus was God, or that he was a mas with in fallible divine power to proclaim absolute truth about God” or that he was the best, and therefore the only example which men ought to follow.’ He based his application for Uni tarian fellowship on his explicitly stated understanding that the Uni tarian denomination was not speci fically Christian; and the committee granted it, recommending him as a qualified minister to the Unitarian churches. In an editorial comment on this incident “ The Outlook” said in its issue of Oct. 10, 1896: “The whole affair significantly illustrates what American Unitarians of the most pronounced liberalism, like Dr. Minot J. Savage and the Rev Joseph May, have felt themselves bound to protest against as ‘the un dervaluation of Jesu9’ in the Unitar ian churches!” In Japan, the same “undervalua tion of Jesus” is shown in connection with the Unitarian Mission. A few years ago our own missionaries in that country were in favor of forming some sort of a union with the Unitar ian Mission, but today they are op posed to it, being better acquainted with the non-Christian character of the Unitarian movement. Dr. Perin, since his return, has expressed his change of opinion in regard to that matter; and Mr. Cate has said, in The Universalist of June 8, 1895: "We thought the Unitarian Mission, while supporting a school not die tinctively Christian, claimed to be itself distinctively Christian. We have discovered, however, that we were mistaken in this view. From a a letter written to Mr. Xakanishi by Mr. MacCauley, and published in the “Shukyo,” we learn not only that the Unitarian Mission in Japan does not claim to he distinctively Christian, but also that Unitarianism by its very principles cannot justly claim to be Christian * * "“Moreover, we are given the startling information that although Unitarianism has its source within Christianity it has out grown and passed beyond Christian ity. It is something better and greater than Christianity or Budd hism or any of the historic relig ions.” In the same article Mr. Cate well says: "Our readers ought to be able to infer from the above remarks that Universalism does not stand in the same relation to Christianity and other religions as Unitarianism. We believe Universalism is true Chris tianity. It is distinctively Christian. * * * We do not believe in low ering the standard of Christianity, but rather we believe in bringing hu manity up to its standard. Until we have received a revelation more au thoritative than the Unitarian revela tion we shall cling to this belief.” Our church in this country may well take to itself the lesson which our Mission in Japan has thus learned. Otherwise it will certainly suffer from Unitarian influence. Rev. Mr. Sunderland said at Detroit that the Unitarians and the Universalists have the same gospel, and from that premise he reasoned to the conclu sion that the two denominations ought to hold union meetings. If his premise were true, (01 that it were! O, that their rock were even as our rock!) his conclusion might fol low; but how can it be sustained in the face of such facts as are here set forth ? Certain it is that the Unitarian de nomination is rapidly losing the po sition which it formerly held as one of the leading forces in the religious life of this country. Its decline may be dated from the time when it ex changed Dr. Channing’s Unitarian i8tn for that of Theodore Parker and his still more ultra successors; and unless it shall face about, as does not seem at all likely, the way in which it is now going will soon end in its death. It it perhaps not to be wondered at that some of the more conservative Unitarian people should wish to form a union between their denomination, of whose sickness they are conscious, and ours, whose growing vigor is at tracting their notice. They may hope that, by means of such a union, their own denomination will receive a transfusion of our denominational blood and be saved. There is no likelihood, however, that such a hope would be realized, and for us the risk of such an experiment is alto gether too great. Our only safe course is to hold aloef from that body so far as ecclesiastical fellowship is con cerned, lest the infection of its for tunes take like hold on us. Already our denominational growth has been hindered by the belief, somewhat prevalent, that Universalism and Unitarianism are substantially identi cal, thousands of people who sympa thize with our belief in the salvation of all men being prevented from join ing us, or from granting us their fel lowship, by what they suppose to be our denial of the Lordship of Christ. Some of them, no doubt, would re gard anything less than a belief in the Trinity as sufficient ground for ecclesiastical ostracism, but multi tudes of them would be strongly drawn to us if they were persuaded of our belief in the Christhood of Jesus according to the plain teaching of the New Testament Scriptures. We never can win them, or make a great many converts from any quar ter whatever, as long as it is com monly supposed that we do not thus believe in Christ. To fraternize with Unitarians in the manuer which some have proposed would be to con firm people in that opinion concern ing us. It would give color to their suspicion that we are not distinctive ly Christian. Birds of a feather nock together, and if we would not be suspected of a lack of Christianity it behooves us to be careful as to the company which we keep. If we are to prosper as a Christian church we must let our Christianity be apparent to all men, not allowing ourselves to be led astray by a mistaken idea of liberality or a fal-e notion in regard jo progress. True liberality does not consist in surrendering one’s principles or in subjecting them to misunderstanding, nor can any pro gress be made by a Christian church unless it adheres strictly to the lines of the Gospel. A locomotive off the track is not more impotent to make real progress than a nominally Chris tian church which does not hold fast to the Gospel of Christ. The more progress the better, on the track which the Saviour himself has laid down for us. “For Christ and His Church" is a glorious motto. If we are faithful to it nothing can prevent our prosperity. Let us resist all enticements to com promise our fidelity, as Nehemiah re jected the proffered assistance of non-Israelite people in rebuilding Jerusalem, and refused the invitation of their principal men that he should go down from the mountain and hold a conference with them. To all such propositions from any people so ever who do not occupy an un equivocally Christian position, let our church say, as he said, “I am do ing a great work and I cannot come down." 1’HIl.APBLi'HlA. Pa. —“The Boston Transcript'' recalls a story of Edwin Forrest daring one of his Boston engagements. A poor artist called several times to see him at the old Win throp House. Each time be brought a picture which he had painted; he finally left it with a note stating that he was in needy circumstances. Forrest read the note, and took the wrapping from the pic ture. It proved to bit a painting of him self as Spartacus. Forrest gazed upon it a moment, and then ejaculated to the clerk: “Give him #10. If he is as poor as his picture he must be on the point of starvation!” HIGHER USES OF THE IMAGINA TION. BY MARION D SHUTTER, D.D. II. What is the office of Imagina tion in Religion? The answer to this question is in volved in what has already been said; but there is something yet to add. This divining and picturing faculty of the soul is the most impor tant factor and instrument in our moral education. No progress is pos sible without its help. We do not walk, let me repeat, we do not walk by sight, but by faith. We are not shaped and molded so much by the seen as by the unseen. 1. The Imagination is indispensa ble in forming ideals of life. In order to progress one must con stantly see before him something he has not achieved. The imagination opens his eyes to the possibilities of life. He beholds, by its aid, fairer lands than any of which he has yet taken possession. There are green grasses, waving flowers, sparkling waters—the whole bright realm of a better life. The things of religion are not appreciable by the senses. Thev are not discovered by the sight of the eye or the touch of the hand. Salvation, or character, newness of life, righteousness, justice, purity, hope—these are not creatures of mat ter or images of clay. They can not be seen with the natural vision They are the mightiest things in the uni verse, but we can not weigh and measure them. They are realities most tremendous. They are stronger than tornado or volcanic outburst. But they are spiritually discerned. The soul is drawn towards them by the idealizing faculty which per ceives in them something higher than the old life has held—some greater moral beauty to be attained, some loftier peak of courage and strength to be scaled. 2. The imagination penetrates be yond the risible earth and heavens, and beholds bark of these “the great white throne, and him who sits upon it." To the imagination, the material universe is but a manifestation of something we do not see, some mys terious power that operates through it. “All men believe in God,” says a French philosopher, “unless you undertake to prove his existence.” “When we try to bring God within scientific formularies, he vanishes. He cannot be confined by them. He breaks through all definitions, as Samson breaks the green withe3 of the Philistines. It is only as we give the wings of imagination to our souls, that thev rise above human limitations and repose in the bosom of the Eternal. 3. The. Imagination is necessary to bring us into sympathy with, our fellow men. W’e cannot judge others truly un less we can put ourselves in their places, understand the way in which they have come to be what they are, and appreciate their circumstances. There is one of the Dreams of Olive Schreiner which illustrates this; An angel came down and led a man whose heart was bitter against hiB neighbor to a certain spot. They looked upon the soul of that neigh bor. They saw its past, its childhood, the tiny life with the dew upon it; they saw its youth when the dew was melt ing, and the creature raised its tired mouth to drink from a cup too large for it, and they saw how the water spilt; they saw its hopes that were never realized; they saw its hours of intellectual blindness, men call sin, they saw its hours of all-radiating insight, which men call righteous ness; they saw its hours of strength when it leaped to its feet crying, “I am omnipotent;” its hour of weak ness when it fell to the earth and grasped dust only. Tne angel asked, “Who is it?” The man answered, “lt^is I myself!” Again the angel bade the man look, and he saw with in his neighbor the stirring of a strange and beautiful life; and the man bowed his head and whispered, “It is God!” The angel covered the man’s eyes, aad when he uncovered them, there was one walking from them a little way off,—for the angel had re-clothed the soul in its outward form and vesture. “Do you know him?” “I know him!” And the angel said, “Have you forgiven him?” The man could only exclaim, “How beau tiful my brother is!” The angel looked into the man’s eyes, and he shaded his own face with his wing from the light. He laughed softly and went up to God. His mission was ended. But the two men were together upon the earth. It needs but a glimpse of the soul to reconcile the world’s differences. 4. The Imagination is indispen sible in interpreting the Bible, the great literature of religion. How much of that book it is utter ly impossible to interpret by the let ter! The great mistake of thousands has been the endeavor to make prose out of poetry and mathematical pro positions out of the language of emotion. (1.) The anonymous epistle to the Hebrews affords some notable exam pleB of the use of imagination to con vey a practical lesson. The writer is exhorting to Chris tian perseverance and fidelity. His figure is drawn from the games of the amphitheater. Press forward, be in earnest, a noble goal is before you. You are running a race, and multitudes of spectators watch the contest. By a few strokes of his magic wand, he makes the past of the nation live. Abel is summoned from his sacrifice under the ruined walls of Eden; Abraham from his journey toward the land of promise; Moses who “endured as seeing him who is invisible,” from the courts of Pharaoh; Gideon, Barak, Samson, Jephtha, David, Samuel, and the prophets: all who “through faith subdued kingdoms, wrought righte ousness, obtained promises, stopped the mouth of lions, quenched the power of fire, escaped the edge of the sword, from weakness were made strong, waxed mighty in war, put to flight the armies of the aliens.” Not only are the heroes of the nation summoned; but the children of mis fortune also, who endured thro’ faith—“who had trial of cruel mock ings and scourgings; yea, moreover, of bonds and imprisonment,”—these are all made to live again. They crowd the sides of the amphitheater. They look down upon those who are today put to the test. They watch the bearing of the new generation. They lament the failure and rejoice in the triumph. This, O, my brethren, —the poet of the epistle seems to say,—this is our inspiration. They are the spectators around the arena, —those who strove and ran of old. The eyes of the past are upon us. Let us do nobly and not put to shame our ancestral hosts. “Where fore, let us also, seeing we are en compassed about with so great a cloud of witnesses, lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus, the author and perfection of our faith, who for the joy that was set before him, en dured the cross, despising the shame; and hath sat down at the right hand of the throne of God.” (2) In the closing part of the first epistle attributed to Peter, the author rises into true poetic feeling, gives wings to his imagination, in what we shall call “The Song of Trust.” It is addressed to those who labor, but who sometimes grow weary in their work. He points them to the crown of victory that shines in the heavens, and to Him who sits above the hea vens, yet cares for the weary and discouraged on earth. “Tend the flock of God which is among you.” Go on with your work. “And when the chief Shepherd shall be manifested, ye shall receive the crown of glory that fadeth not away.” And this is the spirit in which you shall work. “All of you, gird your selves with humility, to serve one an other; for God resisteth the proud, but giveth grace to the humble. Humble yourselves, therefore, under the mighty hand of God, that he may exalt you in due time; casting all your anxiety upon him, because he careth for you.” But you will need vigilance and courage, as well as hu mility. “Besober,be watchful; your adversary, the devil, as a roaring lion walketh about, seeking whom he may devour; whom withstand, stead fast in the faith.” And what is the outcome of it all to be? What]is to be the result of patience, and faith, and struggle against adversaries? “The God of all grace, who called you with his eternal glory in Christ, after that ye have suffered a little while, shall himself perfect, stablish, strengthen you. To him be the dominion forever and ever!” (3.) In the second epistle, there is a noble vision of the outcome of hu man history. The rank injustice that is practiced, the blood that the sword of ambition has caused to flow, the tears that have rolled down the face of sorrow, cry out: “How long, 0 Lord, how long?” The poet begins the answer in a gentle strain; “Forget not this one thing, beloved; that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning his promise, as some men count slackness, but is long-suffering to youward, not wishing that any should perish, but that all should come to repentance.” Now he rises to a more impassioned strain: “But the day of the Lord will come, as k thief; in the which the heavens shall pass away with a great heat, and the earth and all the works that are therein shall be burned up.” Iniquity Bhall not flourish forever; its doom is certain. But over the ruins of the old, whatt The imagin ation of the writer now rises supreme. “According to his promise, we look for a new heaven and a new earth wherein dwelleth righteousness.” Over the old earth, scarred by battle, stained with blood, drenched with tears, defiled by sin, rises a new heaven and a new earth where right eousness dwells, where love is on the throne! (5.) Finally, imagination takes the things of the present and builds up on them and out of them, the struct ure of the future. Mr. Beecher has imagined an Es quimaux striving to obtain some idea of the tropics from the missionary's description. “What has he to form an idea from, but the moss and stunted shrubs, that scarcely grow higher than his foot, and the flowerB that blossom in the midst of northern glaciers? Would he form a concep tion of the brilliant fruits of the trop ics? He has to grub the ground for berries which are all the frigid zone knows. And from the creeping vine of the wintefgreen berry, and from the huckleberry and such like things, he has to form his idea of those mag nificent parasitic plants which fill the tropical forests. These little berries are his oranges, and bananas, and pine-apples. He attempts, shivering in the mid-summer sun under the ice berg, to form a conception of the everlasting pomp and glory of the equatorial regions; and when he has formed his conception of it, he cheers himself and sighs and wishes he could see it. Oh, it is so beautiful to his imagination. But what does he know of it? What is an Esqui maux s idea of equatorial pomp and glory? The reality transcends un speakably any conception he can form of it!’' So the imagination which is not de ceptive in the other spheres, let us be well assured will not deceive us here. The reality will not fall below that which is pictured. In the life which is to come, as in this life, as experi ence follows with slower pace in the flying footsteps of the ideal, it finds the lifeof righteousness more blessed than the brightest colors ever made it. The peace of God passes all un derstanding; the kingdom of God is joy and peace. Those who have crossed the silent sea find, without doubt, the same life of righteousness expanding into delights and rapture* unknown to us here. For here, noble as it is, we have but the stunted shrubs and frosted berries of the Es quimaux; but there the soul’s life will unfold into equatorial pomp and splendor. Our imagination does not, will not, deceive us. Bring from all directions, — whatever we may of beauty, of grace, of art, of sentiment, of music—to adorn the mansions in our bathers house. Bring every scriptural image of golden pave ments, pearly gates, waving forest, opening blossom. Take all these im ages represented to us. Put into that life all the treasures of love, the de lights of home, the bliss of friend ship, the ardor of devotion. Let the wise master-builder of the soul, the imagination, construct from these rich and glowing materials, the pict ure of the future life and state of the spirit; and we may be well assured that the reality will not disappoint us, but will be as far in advance of our picture as the tropics are in ad vance of the Esquimaux's fancy! There are voices from that unseen sphere that break through every tempest of life and send their mess age of cheer across the crests of every storm. When worn and weary with our burdens and cares, while sitting solitary at the gates of the sepulcher, we hear a great voice out of heaven, saying unto us: “Behold the taber nacle of God is with men; and he will dwell with them, and they shall be his people, and God himself shall be with them and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death; neither sorrow nor cry ing; neither shall there be any more pain; for the former things are passed away!” FORTHCOMING BOOKS J. B. Lippincott Co., have just ready "Montaigne, and Other Essays, Chiefly Biographical,” by Thomas Carlyle,a col lection of contributions to Brewster's "Edinburgh Encyclopaedia,” written be tween 1820 and 1823, and not hitherto published in book form. Among the subjects of these biographies are Lady Mary Wortley Montagu, Montesquieu Meeker, Nelson, Mungo Park, the two William Pitts, and others of lees note. S. K. Crockett writes a preface for the essays with a sympathetic foreword. The company also have ready "Cabot’s Discovery of North America,” by G. E. Weave; and a new novel in the Lotos Library, "Mrs. Crichton’s Creditor," by Mrs. Alexander. The New Amsterdam Book Company, of New York, announces the immediate publication in connection with the Lon don publishers, of a new and important work, "Women Novelists of Queen Vic toria's Reign, a book of appreciations by Mrs. Oliphant, Mrs. Lynn Linton, Mrs. Alexander, Mrs. Maquoid, Mrs. Parr, Mrs. Marshall, Charlotte M. Yonge, Adeline Sergeant, and EdnaLyall. They also announce the publication in about a fortnight of “Lady Hamilton and Lord Nelson,” an historical biography based on letters and other documents in the Morrison collection by John Cordy Jefferson author of "The Real Lord Byron.” The Century Co. are soon to publish "An Artist’s Letters from Japan,” by John La Farge. The volume will be fully illustrated, and promises to be a valuable addition to our knowledge of artistic Japan. The Hoa. James Bryce's "Impressions of South Africa,” some chapters of which have already been printed in the "Century," will be soon published. The book has been re written and made strictly up to-date. —Canon Knox-Little told a good story once at a church congress. He said he remembered a lych-gate in front of a beautiful church, which had been restored and made very nice. There was painted over the door, “This is the Gate of Heav en," and underneath was the large notice, “Go round the other way.” —Professor William Thierry Preyer, who died in Wiesbaden recently, was one of the best-known physiologists in Ger many. He was a native of England, but became a “privat docent” in 18(55 at Bonn. One of his most widely read books is “The Soul of the Child.” He was one of the most ardent advocates of Darwinism in Germany. —The gentleman who made the presen tations to Lafayette at his public recep tion in Concord, N. H.. could not remem ber the name of a tailor whom he had employed. And when the surprised man said, “I made your breeches,” introduced him to Lafayette as Major Breeches. “Ah ! delighted to see you,” said Lafay ette. — “delighted to see you, Major Breeches.” —The Countess Miranda, better known as Christine Niisson, lias just made a trip to Sweden, her native country, where she visited the exposition at Stockholm. Her visit was a constant succession of the proofs of public admiration, and crowds of people waited in the street for her to pass. She sang only once, at Upsala, the old university city, where the students came to serenade her. —Pestered beyond all endurance by the numerous foreian visitors from every quarter of the globe, Bmperor Menelek has now made known that no one will be allowed to enter or travel in Abyssinia, unless intrusted with some official mission bv his Government to the Court of the Negus, or else provided with a permit by the latter, which will only be granted in cases where the traveller is properly indorsed and warmly recommended by the recognized executive of his native country. General Baratieri. the Italian com mander, who has until now borne the odium of the terrib'edefeat and annihila tion of his army at Aboucarina, is on the eve of publishing a book full of fac-simile letters of Crispi and of confidential dis patches, destined to show that it is the ex-Premier who was mainly responsible for the disaster. The General adds that he would have remained silent had not Crispi. formerly his most intimate friend, gone out of his way during the last few mouths to assail him on every possible oc casion, both in speech and in print. —The new Minister to Korea, H. N. Allen, was the first missionary ever sent to that country, and was there during the first Korean war. At that time, when the King and Queen with a number of guests were at a banquet, an attack was made on them by the Japanese and a large num ber of the guests were massacred. The Queen’s nephew was badly hurt and his life was despaired of. The King sent for Allen, who saved the boy’s life, and from that day to this he has had the greatest influence at court. Mr. Allen was ap pointed during President Harrison’s Ad ministration as Secretary cf the United States Legation in Korea, which position he has held up to the present time. —Gen. Horace Porter in the current number of the Century gives this inter esting glimpse of Alexander H. Stevens as he appeared in 1865 Mr. Stevens was wrapped from his eyes to his heels in a coarse gray overcoat about three sizes too large for him, with a collar so high that it threatened to lift his hat off every time he leaned his head back. This coat, together with his complexion, which was as yellow as a ripe ear of corn, gave rise to a characterization of the costume by Mr. Lincoln which was very amusing. The next time he saw General Grant at City Point, after the “Peace Conference he said to him in speaking on the subject, “Did you see Stevens’ greatcoat?” “Oh, yes," answered the general. “Well.” continued Mr. Liucoln, “soon after we assembled on the steamer at Hampton Roads, the cabin began to get pretty warm, and Stevens stood up and pulled off his big coat. He peeled it off just about as you would husk an ear of cern. I couldn't help thinking, as I looked first at the coat and then at the man, ‘Well, that’s the biggest shuck and the littlest nubbin I ever did see,’ ’* —The author of “Bismarck’s Table Talk’’ says that some one was speaking to Bismarck one day about his unusual attainments as a linguist. The Prirce, who is specially proud of his knowledge of the Russian language, spoke of the great difficulties of mastering that ton gue. “You must have great talent in that direction,” said his interlocutor. “Well,” answered the Prince, “I had unusual advantages when I was learning the language at St. Petersburg. I lodged in the house with a Russian and a bear.” Bismarck, who had worn himself out in the service of Germany and his Emperor, rarely referred to his labors for the fatherland. One morning he and the Emperor William were riding together in the park. They had not gone far when Bismarck complained of fatigue. The Emperor, who was quite fresh said, some what testily: “How is it that, though I am an older man than yourself, Prince, I can always outride you?” Bismarck’s reply was as reproachful as it was epi grammatic. "Ah, sire,” he said, “the rider always outlasts the horse. ” Renan had a great contempt for mere words, however eloquent. One evening he met at a sort of literary dinner, M. Caro, the philosopher, beloved of tine la dies, who set himself to disprove the ex istence of God. His eloquent assertions did not seem to interest the rage. In the middle of one of his most sonorous periods M. Renan attempted to make himself heard. But all the ladies were intensely in terested; they would not have their pleasures spoiled. “ In a moment, M. Renan, we will lis ten to you in your turn.” He bowed submissively. Toward the end of the dinner M, Caro, out of breath, stopped with a rhetori cal emphasis. At once every one turned towards the illustrious scholar, hoping that he would enter the lists, and the hostess, with an encouraging smile, said: “Now, M Renan—” “ I am afraid, dear lady, that I am now a little behindhand.” “No, no!” ” I wanted to ask for a little more potato.”—Anon.