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YOL. XIY. _CHICAGO AND CINCINNATI, SATURDAY, SEPTKMHKli 11, 1897._ITH%NoTOvo«^*TI NO. 37
Tlsie Universalist A RELIGIOUS AND FAMILY WEEKLY Iniversalist Publishing House, pubushkbs. E. F. KNDICOTT, General Agent Issued Evbby Saturday by the u tstern Branch of the Publishing House 69 Dearborn SI. Rooms 40 and 41. CHICAGO. ILL. ( #2.60 A YEAR IN ADVANCE. tKIVI5> . . ' ^ | ,25 SIX MONTHS. POSTAGE PAID. SAMPLE COPIES ALWAYS FREE. khyiiTTANCKS:— Make all cheeks, drafts, o..nev and express orders payable to A. M, ■ hn'son, Casnier, or Unlversalist Publishing ouse. Western Branch *‘.nterA«* at the Postoffic** a* CONTENTS. CHICAGO, SATURDAY, SEPT, 11. 1#®7. Pace One. « Editorial Briefs. The Miracnions. Justice to Unitarians. Life and Work of Trained Nurses. Letter from Japan. Page Two. Equations of Providence. The Verification of Truth. Miscellaneous. Page Tnree. The Sunday School Lesson. Page Four. Editorial: The Franco-Rnasian Alliance. Abolition of Siberian Exile. Betterment of Labor Conditions. The Yukon Gold Fields. Sermons after Vacation. Unlversalist Personal. Pago Five. Church News and Correspondence. Page Six. The Family Page, Farm. Garden and Dairy. Page Seven. Our Boys and Girls. Page Eight. Chnrch Notices and In Memorlam. EDITORIAL BRIEFS. BY PRESIDENT I. M. ATWOOD, D. D. Bishop John P. Newman’s memory may be defective, but he tells us that fifty years ago he pre ched a circuit of four churches often walking the whole distance, for a salary of 8100. Here is a new road to the bishopric. Ambitious young ministers should take note. Not by plan or by pelf, neither by favor nor by calls, is the way of promotion. On foot, and literally across lots, and almost at his own charges, lies the path to the mitre. Come to think of it, a minister who could hold himself together and proolaim his message effectively under such conditions, would prove his title clear to the top place. Achievement under difficulty, rather than any grace that resides in difficulty, is what stamps a man with the seal of usefulness and gives him the certificate of promotion. —The Convention Circular of Ohio makes a vigorous defense of the policy of expending more money in holding a Y. P. C. U. Convention than is applied directly to mission work in our whole church. The contention is made that it is worth whatever it costs. May be. But if it cost less it would be worth just as much. We notice that our ablest and wisest contemporaries in other de nominations are making the same criti. cism of the Christian Endeavor Con ventions, and the Epworth League gatherings, and the great Baptist as sembly of young people, that we have made of our Y. P. C. U. Conventions. They absorb too much energy and money and make too much stir for the results they bring to pass. There is something in these criticisms, brethren. You would better accept the fact and help plan im provements than sneer at economy. The less money we waste the more money we shall be able to get from economists, who, we have observed, are the persons that have something to give besides en thusiasm. —The decay and the nearly total dis appearance of the missionary spirit from the Hindu sect known as the Brahmo-Somaj, which thirty years ago was instinct with contagious life, is ex plained by the antagonism between the chief tenet of the society and the mis sionary idea. “No one man, and no one book” is the Brabmo Somaj watchword. The idea is. that truth is manifold and religion universal; so that an enlight ened soul is bound to hold all varieties of knowledge and faith as equally im. portant and valuable. To subscribe to anyone is to narrow the scope of life. The natural effect of such a principle is to make itB professor indifferent to the fortunes of any faith. Whereas the very heart of missionary effort is the feeling that a particular faith is true and supremely good and should there fore be extended to earth's remotest bound. —The New York Sun has initiated an earnest but "too late” newspaper dis cussion, by showing that more than nine-tenths of all the revenue taken in at all the custom houses in the United States, is consumed by the pension list alone. Ninety six per cent of the in ternal revenue goes for pensions. This is startling, especially when taken in connection with the fact that the ex penditure chargeable to this account has increased more than ten times since 1868, or from $76,672,110 to $581, 364,073. This eeems on its face unjusti fiable. But when the whole subject is inquired into, the mass of crookedness and imposture covered by the pension list takes away the patriotic pride which one would like to feel in this na tional beneficence and supplants it with feelings of disgust and humiliation. It is an object lesson on American man hood which might well have been omitted. —The aesumption is made specifically by our esteemed contemporary, the Watchman, and very generally by other of our esteemed contemporaries, that it the professors in the theological seminaries gave their students certain advice,the students would as a matter of course, follow it. The Watchman thinks that young ministers would not marry, for instance, so soon after graduation if they were "taught” the risk of taking such a responsibility while yet in debt for their education. It must not be taken for granted, however, that a theo logical student follows implicitly what he is taught, either in doctrine or in duty. He has nearly as strong a predi lection as the rest of mankind for hear ing the counsel of others and following the dictates and devices of his own im mature mind. He iB not always consid erate enough to refrain from charging the consequences of his errors to those who advised him not to commit them. —If the new organization to oppose the reform of the civil service had not been instituted when it was.it is reason able to think it would have remained in chaos. Had the members of that re actionary movement taken time to di gest the meaning and effect of the Presi dent's order defining and extending the rules of the service, it is scarcely be lievable that they would have rushed into such an attitude of opposition. They had been led to expect that his impending order would greatly modify and circumscribe the reform. They calculated on chiming in with the new administration and with the Platt gov ernor of New York in "taking the starch out of the civil service.” The starch has been taken out in a different place. —The disposition of the higher grade of institutions to bestow honorary de grees sparingly, and to make both grad uates and others earn their honors is praise worthy. The dispensing of de grees right and left because they were wanted rather than merited, or as com pensation for benefits, past or prospec tive, had become an abuse; and it was time to reform. Yet the whole case is not contained in any exposition of the abuses attending the custom, nor is complete amendment secured by requir ing degrees to be earned. An honorary degree should be “earned” always. If properly bestowed, it is given to him who merits it, that is, to him who has earned it. And so earned and so bestowed it is much more significant and much more useful than if competed for by a prescribed course of s udy. Any grad-grind can “earn” any degree; only men of exceptional power and abili ties will, in the legitimate course of things, get any honorary degree. — It is with genuine relief that we are able to record the confirmation in Gouverneur, N. Y., August 31st, by Bishop Morrison, of the Rev. Ure Mit chell, as a communicant and member of tbs Episcopal church. In process of time it is probable he intends to become a priest in that church. Mr. Mitchell is the son of the Rev. James Ure Mitchell, a Scottish preacher of Universalism, who some yeare ago visited this country and raised money for a church he was trying to establish in Larbert. The son was sent to this country when a lad of fourteen, was educated at Clinton and Canton by his Universalist friends, and ordained to our ministry in 1880. He had settlements in Oxford, Fort Plain and Cortland, when about 1890 he "re nounced” Universalism and was im mersed into the Baptist Church. He did not succeed in being re-ordained into the Baptist ministry, but after two yearB of service turned up among the Unitarians, with whom he had two pas torates—the last in a mission station in Gouverneur, N. Y. During the last year and a half he has made several in effectual efforts to re-enter the Univer salist Church. His religious orbit has been very eccentric. If the centripetal energy of Episcopacy can counterpoise the centrifugal tendencies of his own mind, he may now cease his wander ings. ijanton Theological School. Prejudices are notions or opinions which the mind entertains without knowing the grounds and reasons of them. Arch. Whatelee. How far that little candle throws his beams So shines a good deed in a naughty world. Shakespeare, Those who think must govern those who toil. Adam Smith. Who overcomes by force hath over come but half his foe. Shakespeare. True hope is swift and Hies with swal low's wings; Kings it makes gods, and meaner creat ures kings. To spend too much time in studies is slotb; to use them too much for orna ments is affec'ation. OUR CONTRIBUTORS. THE MIRACULOUS. BY REV. 8. CRANE, D. D. It is a mistake to suppose that the miraculous is identical with the supernatural; that both words mean the same thing. Doubtless a miracle is something beyond and above the ordinary course of nature, and is therefore supernatural; but it does not cover the whole meaning of the latter term. It is rather only one side of the supernatural, its external man ifestation. It bears about the same relation to the latter that in baptism water does to spirit; it is the sign of the reality. The water is not the bap tism but only the sign of the renew ing or purifying spirit. So the mira cle is not the supernatural, but the Bign of its presence and activity. It shows that the spirit that reigns with in and without and governs all, is specially active; that it is putting forth new energy and making an ad vance in the world’s life and history. So we find that the incoming of every new element, the realization of every new force, is attended with mi raculous phenomena. Thus the in coming of the vital force was attended with signs that are truly miraculous. Here is a force that dominated all the other forces and produced phe nomena that were “signs and won ders.” Trees grew out of the ground in spite of the Jaw of gravitation, Water was carried to the top of the tallest tree notwithstanding the fact that “water always runs down hill.” Animals walked over the face of the earth and ran and leaped at will con trary to the law of inertia. Though heavier than air, great birds flew through the heavens; and though water drowns, the sea teemed with living creatures that lived and sported in its waves, dll this was miraculous. To the existing forces it was a marvel, a wonder, something impossible in the nature of things; and if these forces could have spoken no doubt they would have cried out against it and said “miracles don’t happen.” But then it did happen, and though miraculous to the old forces it was perfectly natural to the new and was the sign of its coming. So when the spiritual force came miracles again appeared. This force began the building of a civilization which was a miracle to all that went before. It was out of and beyond the power of all the forces of nature. Not one of them could produce or comprehend the wonders of this spiritual force. It built houses, erected temples and palaces, made great cities, took possession of all the lower forces and caused them to do its bidding. In fine it brought into being a great world of beings who think and plan and improve and who have and are creating a great world of civilization and this civilization is a sign of this new force. All that man had done is a sign or miracle of the new spiritual force. It reveals its presence and power. It shows that there is a spirit in man and the “inspiration of the Almighty giveth him understanding.” Analagous to all this are the mira cles of Christ. In the sphere of hu man history they are the signs of the incoming of the new light and power. They reveal the coming and presence of a new moral and spiritual force. They are witnesses to the new les son and inspiration which God is giving man. They are signs of pow er for they show a command over the forces of nature that none but God can wield. They are signs of goodness for they are all the minis tries of love. All the works of Jesus were the works of healing, of cheer and of blessedness. Hence they were the signs, the external manifes tations of the inward light, love and power that he brought to the world. These signs, therefore, had their mission, and when that was accom plished they ceased. The mission of the water in baptism is to signify the inward purification and when that purification is realized among men the water is no longer needed. So the mission of miracles was to signify the incoming of the new religion, of the new spiritual force; hence when that force was realized in the world, when Christianity was established among men, miracles were no longer needed and they ceased. When the thing signified became a reality in the life of men and began to do its work by its own laws the need of the miraculous ceased and so the signs were withdrawn. “The test of the miraculous there fore is in the character of the truth it signifies.” Miracles are signs of revelation, of the incoming of the new light and life-giving power; hence if that power be absent there are no miracles. However strange may be the phenomena, if there be no revelation, they are not miracles. If there is no baptism of the spirit, no matter how much water is used there is no baptism. So if there is no revelation, no voice of God speak ing directly to the soul of man, no matter what the phenomenon may be, it is not miraculous. Whatever may be the wonders of “Christian Sci ence” or faith healing, for instance, they are not miracles, for they are not the signs of any new revelation from God. Whatever good may be done in the name of the ‘‘science’ the “science” itself is senseless drivel. Making due allowance for all the humbug—and without doubt it is an immense quantity—spiritual ism furnishes some strange phenom ena but they are not miracles, for they are not signs of any new light from God. Spiritualism has been in exis tence for some half century and yet npt one new truth has it ever taught the world. Not a single revelation has it made concerning God or the “great beyond.” Any claim its phe nomena may make to the miraculous therefore is discounted. They are not miracles whatever else they may be. For miracles are the signs of revelation; they are the voice of God in the outer world, answering to the voice of God in the world within. The unity of both worldB, the unity of all, is in God. Hence, when he would teach his children a new truth he makes signs to them in the world without, as well as speaks to them in the world within, that they may both hear and see the light from above and learn and know what their Father has to teach. • Sycamore, 111. JUSTICE TO UNITARIANS. To the Kill tor of The Univf.rsai.ist: It strikes me that Dr. Sweetser in his article on “Ought we to Affiliate with the Unitarians,” published in The Univebsalist of August 28th, has not done justice to our Unitarian brethren. For one I should exceed ingly dislike to have them tb^ik that this article represents the point of view of the majority of the Univer salist clergy. Will you, therefore, kindly permit a word in reply. Dr. Sweetser argues that the Uni tarian body is not Christian, that it belongs outside the Christian fold and hence we should not affiliate with it. Even were his assumption true, it would not follow that Uni versalists have not much in common with Unitarians and may not often work together; nor that these bodies may not live in friendly relations. But it seems like a misapprehending and misinterpretation of the Unita rian position to refuse this body the title of Christian, and a very great straining of the facts to put them outside the fellowship of Christians. There are undoubtedly those among Unitarians who do not call them selves Christians in the sense of be lieving that Jesus Christ is absolute authority in all matters of faith and religion; many who do not believe that the principles of religion and of ethics originated with Jesus nor are dependent upon his words; many, therefore, who refuse to call him Lord. Many Unitarians prefer to base their religious faith directly on their heritage as children of God rather than on any special revelation or on the founder of any special re ligion, be it Christianity or Bud dhism. They stand upon the princi ples of universal religion. But this is not to say that they are not in tensely loyal to the great principles of conduct and worship which Jesus laid down; certainly many of this class are. Many of the most radical Unitarians are eminently Christian, if we may call him Christian who possesses the Bpirit of Christ and fol lows the way of life he lived. It seems to me that this is altogether the best test of what constitutes a Christian and is the test which Jesus himself laid down. Whether such a man may choose to call himself a Christian or not in the theological sense, I cannot understand how any Christian can regard him in any other light than that of a loyal brother, and will not be glad to l>e in his company and to strive with him for the Christ-like life. However one may regard this, it is clear that the main body of Unita rians consider themselves as a Chris tian body and rejoice to own that name. The American Unitarian As sociation, the main missionary body of this denomination states its ob ject to be “to diffuse the knowledge and promote the interests of pure Christianity.” The National Confer ence of Unitarians states in it* con stitution as revised in 181*4 that “we accept the religion of Jesus.” etc. When the Western Unitarian Con ference took the action Dr. Sweetser refers to, of putting itself upon a purely ethical basis, it stirred up a controversy that threatened to cjuite disrupt the denomination. Many of the strongest Unitarian churches in the west withdrew from the confer ence after this action and the Ameri can Unitarian Association refused to allow the Western Conference to dis tribute its mifsionary funds in the west, on the ground that the funds were given to diffuse Christianity and it could not permit them to be used by a body which did not call itself Christian. To refer to such action of the Western Conference as typical of the Unitarian movement is to mistake an eddy in the stream for the main cur rent. It Bhould be noted also, to state all the facts bearing on this case, that in 1892 the Western Conference practically revoked its action of 1886 as above noted and since that time has stood for a more conservative type of Unitarianism. At present, therefore, the situation is that most Unitarians are glad to call themselves Christians and those who do not like to so style them, selves are entitled to be so called by others, judged by the standard of their lives, which is the standard set by Jesus himself in regard to his fol lowers. Measured by this gauge the Unitarian body is as Christian as is the Universali6t. Certainly no one among them who happens todifferin his phraseology from his brethren is treated in so un-Christian a manner as is the case among Uuiversalists^ when one can not say the old shib boleth. I have lived among and min istered to Unitarians and I know that their Christianity does not suffer when brought into comparison with the Christianity of any other sect. But Dr. Sweetser makes his greatest mistake in saying that the Unitarian body is losing ground and is dying out as compared with Universalism and they are striving to form a union with the Universalist body on ac count of its greater promise and vigor. This will certainly be news to Unitarians. The fact is that the majority of them are quite ignorant whether Universalism is losing or gaining ground and are somewhat in different to its condition. Any effort on the part of any of them to form an alliance with Universalists pro ceeds wholly from a desire to co op erate 'with a body which, as they be lieve, stands in a nearness to them in method and thought, without any reference to whether it is a strong or weak body, whether it is growing or not. In fact many Unitarians, far from believing Universalism to have such bright prospects as Dr. Sweet ser imagines, believes the denomina tion to have accomplished its work and to have a future only as it adopts the Unitarian attitude. I do not care to compare the pros pects of the two denominations at the expense of either; but to outsiders the cause of organized Unitarianism looks quite as hopeful as that of or ganized Universalism. But certain it is that a great injustice is done the Unitarian body in representing it, as does Dr. Sweetser, as fast dying out. Every liberal Christian must regret that both Universalism and Unitar ianism have made such slow progress as organic forces. But justice re quires us to recognize that the Uni tarian body, far from growing weaker, has never made such progress as a church as during the last fifteen years. In the raising and expending of money for missionary purposes; in the building of churches; in the or ganization of its missionary work and in the spirit of denominational loyal ty great gain has been made in late years in this church. It is idle to talk of any organic union of the two denominat ions. With less knowledge of the facts, I once dreamed of such a union; but the reasons making it impossible are not so much the difference in beliefs, as the matters of trust funds, education al institutions, historic traditions and present organization. But co-opera tion between two bodies so nearly allied in sympathies and methods is not only desirable but sure to grow. What is needed most at prescut is a better understanding of each other. Rodney F. Johonnot. Oak Park, 111. Little Things.—It is by little things that we know ourselves; a soul would very probably mistake itself for another, when once disembodied, were it not for individual experiences which differ from those of others only in details seemingly trifling.— O. W. Holmes. LIFE AND WORK OF TRAINED NURSES. BY MISS EMILY ,1. MACDONNELL. Snp't. of Nunes, Albany, N. V., Hospital. IV.—Nursing Hie Insane. The nursing of the nervous and insane is not at present so popular a branch of the profession as is general nursing. This may be accounted for by several reasons, one being that the character of the work is not properly understood. There iB an erroneous idea that anyone, especially any trained nurse, can care for the insane. This is far from being the case. To intelligently and success' fully minister to the mind diseased, re quires special and careful training and the very highest order of training and the very highest order of woman. The latter half of this century has seen many changes and reforms, and nowhe e were such more needed or their good re sults more visible than in the care and treatment of mental diseases. It is al most impossible to realize that until comparatively recently these were treated by chains and whips, yet such was the case until Christianity and science opened men’s eyes. The "mad house,” the "asylum,” the "hospital,” such were the gradual changes. Not titty years ago Bedlam (in London) had a “show day,” admission one penny. Then there was no attempt at cure or treatment and but cruel “care.” The patients were not classified; the vicious criminal and the sensitive melancholic were chained side by side, while, as for the nursing, no respectable sane woman was to be found among the attendants. True, the world was never so wicked but that some good woman could be found in every condition of life, but as a rule those in charge of the insane were of the very lowest type. The first training school for nurses of the insane was founded by Dr. Edward Cowles, at McLean Hospital, Waverly, Mass., and is the progenitor of all others now existing, here or abroad. Such give a two years course of instruction, granting a diploma on graduation. It comprises a theoretical course on gen eral nursing, and usually excellent classes and lectures on their own spe cialty. These open to the student the nature of the disease with which she has to come in daily contact, make her observe and understand the principles underlying her work. If she is an in telligent woman the work becomes one of absorbing interest to her. It is a question whether all specialties cuch as nervous diseases, children's diseases, etc., should not come in nursing, aB they do in the medical education, after and not before, a general knowledge has been obtained. Now that many hospitals are adopting the three years' training course, some portion of the third year might profit ably be spent in the study of nervous patients. In connection with the two year system, a post-graduate course of a third year in an insane hospital would add very much to the value of the nurse. Much has been done in training schools for nervous diseases, yet much remains to be accomplished, and these are se rious and important subjects for con sideration. Another reason for the lack of popu larity of the work is the treatment of the nurse. It is strange that those whose business and life study it is to deal with and bring back to health the mind which has become diseased should have so little consideration for the healthy mind which comes to them for a years’ training. Few insane hospitals have nurses’ homes. In many of them the nurses’ rooms are directly off the wards, where, on or off duty, night or day, they are never really free from their patients. The meal times in a general hospital, usually the merriest hours of the twenty four, are in the in sane hospital one continuous strain and are likewise spent in company of the patients. Then, too, particularly in private asy lums, the nurse is expected to do more housework than she would in a general hospital. We are often warned against encroaching on the province of the phy sician, but no one seems anxious about our encroaching on the province of housemaid or scrub-woman. Many hospitals are now working on the eight hour system, many more have the nine, and it has repeatedly proved that a nurse cannot stand over nine hours' work and remain healthy, mentally and physically; yet the nurse in the insane hospital is on duty for from twelve to fourteen hours, sometimes without any hours for reet and recreation. Until those whose business it is see that these things are remedied the work of nurs ing the insane will not become as popu lar as it should be, nor hold its proper rank in our profession. A century ago Jacobi, the leading German expert on ineanily, recognized the fact that the ineane would not be properly cared for until cared for by women who served for the love of God. The present-day woman, the New Woman in the true sense of the phrase, did not then exist, and the woman of education and refinement did not work for money, but sought the protection of some religious order. Were Jacobi living he would find many brave, disinterested women in training us nurses (or the insane. There is somewhat to criticise in the attitude of the general nurse toward 1 her sister of the asylum. Is there not a lack of that Christian gccd fellowship which should influence all our work? Might not a little more intercourse be of mutual benefit? The patient tact fulness acquired in nursing the insane is often the one thirg needed in the otherwise competent general nurse, and, for the practical side of the ques tion, a nurse for the insane can always command work and a good salary. General nursing is beginning to sfaowr si gns of overcrowding, but there ie still plenty of work in this special field, and notwithstanding the unselfish aim and hi gh standard which may influence and en courage the true nurse in her work, , it is only human and prudent that she sh ould wish to mske it a financial suc cess aejwell. Albany, N. Y. LETTER FROM JAPAN. To tlie Editor of The Univkksalibt: I feel much obliged if you will kindly put on your paper the following: There is a great hindrance for the p regrets of the Christian work in Japan by the opposing influence of conserva tive party "koku sinhozon” and by this r eaeon it is pretty difficult to make con v erte as to the Christian membership. But I doubt not that we are doing pretty good work and influencing the people. A few months ago 1 have had teaching E nglish language for six school teachers and sometimes the director of the school told me that if he can adopt the temperance in his school, then 1 ans wered instantaneously: "You cannot adopt the temperance without becom ing ycureelf a Christian,” when all other teachers sitting in the seme room heartily laugh at. The English Royal Reader is a splendid book for Christian instruction which I am using as the text book for them and often arise the discussion between them and myself about the Christian theology. The director is a m an of sweetest nature and he believes the wise adaptation of nature and be lieved there is a God, but others are cold and indifferent. But when I had a public speaking "on the social evil and how to cure it” in the Christian Young Men’s Association hall, in Osaka, on the 2nd of July they came in the spirit to. assist me; they have a great sympathy with me and with my work. As I am going 10 America very likely next Sep tember I have asked them to give me their pictures which I may take to America. One of them ask. J me if I will t ake him to A merica with me he would study some of the practical science like electricity and he shall help my Chris tian work in Japam. 1 have eight candidates besides regu 1 ar members and about thirty Sunday* school children in every Sunday morn ing, and my Japanese bouse employed for the church is not sufficient, I wish to have a hall which I may employ for three purposes, that is one part for de v otional service, and another part for public social speaking, and still another room for English teaching which is most at tractive at present in Japan. Three jears after (1900) under the new treaty revision our government will permit the intermix residence of foreign people in any part of Japan and at present foreign commerce are in creasing day by day, especially in Osaka.. Young men feel the inconvenience of the ignorance of the English. There are a great demand of English teachers, and government are willing tc pay a good salary for them and so 1 am sure if 1 would have a school in the centre of the city I shall a pretty many students to wh om 1 expect to teach them the Bible ev ery morning before regular English co urse and on Sunday I shall invite them all. In this or other way I will influence them. In this purpose I am going to America to raise money, can I? The first rate scholar and the editor of the Jiji Shimpo, in Tokio, Mr. Fuku zawa, opposing to conservatism who are rejecting Christianity and says in his editorials in a few days ago: "Bud dhism philosophy improved nothirg for many ages but Christianity is trained by the modern European science and philosophy.” He wishes Japanese would adopt Christianity instead Buddhism which is entirely corrupted. I think as Japanese character is too extreme no doubt in some years after a great change would come when they would become Christian and in Sunday all business suspended and every Christian church era full of people; while old Buddhist temples are empty with its dreamy skepticism but remain as the exampleof ancient tine art. I remain Sir, yours truly, H. Yoshimura. Osaka, Japan. Aug. 2nd, 1897. Rochester and Dr. Barrow.—The famous Rochester one day met Dr, Barrow in the park, and being deter mined, as he said, to put down the rusty piece of divinity, accosted him by tak ing off his hat, and with a profound bow, exclaimed: "Doctor, I am yours to my shoe-tie.” The Doctor, preced ing his aim, returned the salute with equal ceremonv: "My lord, I am yours to the ground.” Hie lordship then made a deeper salaam, and said: "Doctor I am yours to the centre.” Barrow re plied, “My lord, I am yours to the an tipodes,” on which Rochester made an other attempt by exclaiming. "I am yours to the lowest pit.” “There, my lord, I leave you,” replied Barrow.