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Freethought Review, Volume II, Issue 22, 1 July 1885, Page 1

Under the heading of “A Week’s Work for Nothing,” &c., late English papers record several instances in which workmen have generously offered to assist their employers in tiding over difficulties caused by stagnation in trade, by working for them without pay for a week or some other definite period. At a time when capital and labour are too frequently represented as antagonistic to each other, this is a cheering sign that more rational relations may prevail in the future. It is quite clear that there is nothing in the nature of things to prevent capitalists and labourers acting together in a spirit of cordial co-operation. Each are essential to the production of wealth even in those forms in which the two elements of the industrial system are combined in the same individual. Wages are, in fact, only a mode of sharing profits due to capital and labour. The proportionate share of each is regulated by fixed economic laws, of which the law of supply and demand is the most important, but is itself dependent upon complex material, intellectual, and moral conditions, affecting natural productive powers, the standard of living, and the increase of population. Too often the very complexity of the problem leads to cutting the Gordian knot by that declaration of war between capitalists and labourers which is known as a “ lock out,” or “ a strike.” Like other wars, the effects are usually disastrous to one or both of the combatants, and neutrals, in the shape of consumers, suffer in their turn. Evidently, an industrial war should never be entered upon except as a last resource, and in any event the mere fact of entering upon it must arouse anti-social feelings, whose effects may be widespread and lasting. It is in such cases as these that moral considerations are involved, and all conduct that tends to strengthen the mutual sympathies of employers and employed, and to substitute intelligent perception of the bearing of fats and principles upon interests only apparently conflicting, greatly helps the solution of that great social problem, how to secure the largest possible share of wealth to labour without injury to capital, or to that self-reliant individualism without which progress is impossible. What socialists call “ the equitable division of the “ products of industry ” —which they usually seek to effeCl by inequitable means, which would ultimately result in there being no products worth dividing—we firmly believe will be brought about by physical and moral causes, which those who look beneath the surface of things may already discern. These causes can only become effective under a free industrial system, which is permitted to develop in accordance with-natural law. Like all organic growths, it may be stimulated, but can hardly be interfered with by direCt aeffion without danger. From the very nature of the case, the social evolution, largely depending as it does upon modes of thought and feeling proper to each

individual composing the community or the nation, cannot be dealt with at all by the rough and clumsy hand of legislation without injury to its delicate tissues. Positive law can indeed say do this, in many cases with effect, but it cannot say be this without stepping quite beyond its sphere. This last is that of the spiritual power—the power of public opinion forming rational morality, and according its sanction. It is the glory of Christianity to have preserved this distinction when at its best, it is its shame to have forgotten it when at its worst. That it now wavers between the two is one reason why modern Christianity has become so feeble a force in the real world. It is true the Churches cannot now as a rule call to their aid the secular arm, but as a substitute they call for supernatural vengeance upon unbelievers, and but for the goodness of heart and head of the much denounced " natural man," would long since have converted that religion of Jesus which had love for its central idea, into a religion of hate. Will the clergy ever have the courage to abandon their ridiculous theology and join the man of science in becoming the guides of the people, taking for their speciality the moralisation of science itself by applying it more directly to the service of humanity ?

At a recent meeting of the Wanganui Freethought Association, one of the members gave an interesting reading on the mythology and superstitions of the Maoris, from a book published by " The Society for '• the Diffusion of Useful Knowledge," as long ago as 1837. In the course of a discussion which followed, a member who may be considered an expert in Native matters, gave it as his deliberate opinion, founded on long experience, that the conversion of the Maoris to Christianity was little better than a delusion. He said there might be such a thing as a Maori who had entirely abandoned his old superstitions for the Christian creed, but he had never met with one. He maintained that though a Native called himself a Christian, and went regularly to Church or Chapel, and no doubt believed in the new faith, in a sense, while all went smoothly, yet he invariably returned to his old beliefs when seriously ill or in trouble. Then he sent for his Priest, who is usually a doctor as well, and placed mind and body in his hands. In short, he repented and became converted to his ingrained beliefs in precisely the same way in which Freethinkers used to be " converted," when Freethought was in its infancy, thus giving rise to the ordinary orthodox myth, that Freethinkers nearly always embrace Christianity on their death beds. This and " the shocking " death beds of infidels " are among the stock arguments of orthodoxy, and the Maori " Tohunga" might very well retort it against Christianity. The true explanation is simple enough, regarded from the physiological and psychological stand point. Real belief, connected as it is with our active faculties,

contains an emotional element which tends to become organised in proportion to the time during which it has influenced the complex growth of nerve elements. The undefined but massive sensations and feelings, which we call sentiments, can only be kept in due subordination to fact when the senses and intellect are keen and active. As these fail, those revive. When the rein breaks, the horse runs away with his rider.

That, other things being equal, the oldest impressions are the deepest, both in the race and in the individual, is a fact so familiar that were it not so frequently ignored when it might be inconvenient to recognise it, we should not call attention to it. Physically, this law is well illustrated in cases of severe concussions of the brain. Nothing is more common than to hear a man who has recovered from such a shock to the nervous system declare that he cannot recall any events that happened a few minutes, hours, or even days, before the accident that caused the concussion. He will say —" I am told my horse fell at the last jump, but I " don't recollect it, and have only a vague remem- " brance that I rode in the steeplechase, though I " remember all the past events of my life as well as " ever," or perhaps he remembers the strong impressions produced by the act of falling, and forgets all that were less strong. If an idea is a faint sensation, and if both are co-existent with definite organic structures, nervous and muscular, etc., as all experience shows they are, it is easy to generalise and explain such phenomena. The new and frail connections established between the various nerve centres and sense-organs are easily injured or destroyed. The stronger and older ones can resist a greater strain. The earthquake that throws down the brick wall built yesterday leaves the Colisaeum standing as firmly as ever. The gale that breaks the light telephone wires does not injure the wires of the telegraph. Such considerations should be a consolation to the earnest and well-meaning missionary, who, having succeeded in replacing one superstition by another, perhaps blames his own want of zeal or ability for the backsliding of his flock in times when belief is tested by action. Let him take heart and remember that effective beliefs are mainly organic, and that he cannot undo the work of ages in a few years, unless the forces of nature are on his side, and he can clench his arguments by a direct appeal to experience. Hence he often succeeds in establishing a higher morality where his failure to substitute a new Theology for an old one is conspicuous.

The English papers contain the news that a novel strike has taken place in Europe. It seems that in Bulgaria the National Assembly has refused to pass a Bill giving a State guarantee for the stipends of the clergy. Hence, the clergy have gone out on strike, and refuse to baptise infants, perform the marriage service, visit the sick, or bury the dead. It is appalling to think of the frightful immorality of these wretched people, suddenly deprived of the blessed sacraments. Surely the self-denying followers of poor Jesus must be in secret league with Satan, for he will now reap a rich harvest (or rather oven-full) of unbaptised babies, to say nothing of thehardenedold sinners who might, when dying, have repented if the clergy had only given them half a chance.

The ' New Zealand Methodist,' of May 30th, laments that the Christchurch " Pioneer Bicycle Club" decided to start on a Sunday morning for a run to Akaroa, and that the Canterbury Yeomanry Cavalry held a parade in Hagley Park (also on a Sunday), and went through a number of evolutions before a crowd of spectators. The liberal-minded editor then warns the friends of the Sabbath to be watchful, and reminds them that recently a motion came before the House of Lords for opening the British Museum on a Sunday; how the voting was 64 for and 64 against ; and how this threatened desecration of the Sabbath was only averted by the Lord Chancellor declaring that, by the rules of the House, the motion was lost. Hence, the readers of the ' New ' Zealand Methodist' are urged te be more watchful, and strive that the "sanctity of the day of rest" be preserved.

That men at home should be found narrow-minded enough to oppose the opening on a Sunday of museums and art galleries, is to be deplored ; but when in this (what we fondly believed was a more enlightened country) a representative church organ also advocates the closing of these national and educational resorts, it is only another proof of that narrow-mindedness and dread of knowledge engendered by a close study of the Holy Scriptures. We challenge the rev. editor to show in what way a man can be debased, or his soul imperilled by examining the wonderful and varied treasures of bountiful nature. And, we say, how much better to spend the Sunday in this way than to boose at the publichouse, or be forced to listen to the foolish old fables of the Old or New Testament. Of course, the real secret is, that when men or women prefer science to miracle, the clergy lose their power and influence, and the money bags are empty.

From Christchurch comes one of the most amusing jokes we have heard for a long time. The University Senate, against much opposition, have insisted that the plays of Terence shall be used as a text book, both by the male and female classes. We do not uphold the action of the Senate, as we maintain that anything which has a tendency to debase the mind of a student should be carefully excluded. But the joke lies in this, that a deputation of the clergy urged the Senate to exclude the obnoxious plays,—the clergy who have systematically tried to introduce into our state schools a book containing as vile passages as any in the plays of Terence ; and what would make its obscenities the more harmful to introduce it as the inspired record of the actions and commands of God himself!

A local clergyman advertises in the daily press that (D.V.) God willing, he will give a " Chemistry Enter- " tainment —and then follows a syllabus containing "The philosophers stone;" "an economical wife;" '•,£"25,000 worth of old bones;" etc., etc. Now the Rev. gentleman's object must be to impart knowledge ; and surely God is willing that knowledge should be acquired by man ; and if so he must be willing that this lecture should be given ; and it seems to us a poor compliment to him to express any doubt about the matter. But perhaps the lecturer is afraid that his Christian God may not wish the people to be scientifically enlightened and may think that " old bones " arc too serious to joke about ; and that to make an

" economical wife" is to make her think for the morrow, and so break a Bible command. Take a care Rev. sir, chemical science is a dangerous thing to teach your flock, and may set some of the young ones thinking, and who knows (D.V. God willing) but what you and your audience may be blown to eternity by a " Chemical experiment! "

A correspondent sends us the following:—The following Church notices appeared in a local print of the 16th May:—" St. Patrick's Church, Palmerston. " Mass at ii a.m.; Catechism at 3 p.m. ; Vespers and " Benediction at 7 p.m. Preacher, Rev. Father " Macnamara." "All Saint's Church, Palmerston, " 10 a.m., Communion Service and administration of "the Holy Eucharist; 11 a.m., Morning Prayer: 7 "p.m., Vespers. Minister, Rev. H. E. Copinger." With reference to the above, our correspondent says: —"I am decidedly of Pat's opinion—if there is any difference, they are both alike."

We learn on good authority that the Bishop of Nelson has written to friends in England that four of the New Zealand Bishops are in favour of marriage with a deceased wife's sister being made legal there as it is now with us. Another of our Bishops has lately denied that he has given instructions to the clergy under his control to do anything to thwart the will of Parliament in this matter. We trust the hint will be taken by such of his colleagues as are still obstructive. Considering the active ecclesiastical opposition made to the Bill for legalising marriage with a deceased wife's sister, before it became law, a change has indeed come o'er the spirit of episcopal dreams. The truth is, the most conservative of men cannot help being influenced by the liberal spirit of the age. They may qualify or even denounce such abstract statements of sound prindiples as " the liberty of each only limited by the like liberty of all," but they gradually find themselves acting upon them. Denying the generalization they accept the particular conclusion, and so old prejudices gradually fall away and make it easier to accept new truths. This process goes on more rapidly in a new country than in an old one, and perhaps we may yet see colonial opinion sensibly modifying English belief and practice. Hitherto the influence has been altogether the other way, but we see signs that a reaction is setting in. We should be extremely sorry to see it go too far and produce in the colonies (as it did in America, under the influence of old injustice and modern affected contempt) any antagonism to British thought and feeling. We may, however, safely affirm that if Englishmen ever come to be regarded in the colonies as " Britishers " it will be chiefly their own fault.

The question of charitable aid is, we see from his Excellency's speech made at the opening of Parliament, to be dealt with this session. How far it can or ought to be dealt with by legislation at all is more of an open question than might at first sight be supposed. The duty of assisting the distressed seems so obvious a part of practical morality, that it is at once assumed to be imperative that the State should attend to it. What is everybody's duty is nobody's, it is argued, unless the State compels its performance. It is, however, forgotten that in exercising this compulsion the State

may very easily cause more evil than it attempts to remedy. In the first place, it must take from those who have to give to those who have not. Now who is to say that in taking from the industrious and thrifty to give to those who may be neither, it is really lessening the sum of misery existing in the community ? The State avowedly begins by doing evil, forcibly taking from people that which is their own, in the hope that good may follow. Often the good does not follow. Too often the very gift is an evil. It is not charity at all in the true sense of the term. Instead of blessing giver and receiver, it curses both in only too many instances. In the second place, State aid is apt to dry up the very springs of charity itself. People compelled to give soon begin to regard the legal obligation as the measure of the moral. In the long run the poor and helpless get less than they otherwise might. What is worse, the undeserving get most assistance at the expense of the deserving. As usual, the State in attempting to do more than its duty does less, and prevents private persons from doing theirs. Such opinions, unpopular as they are, will, we hope, not be lost sight of in discussing the question of charitable aid.

There has been a " rumpus " in Sydney amongst our clerical brethren. The burning question was—which clergyman was to walk first from the Governor's drawing-room into his dining-room at the Birthday Dinner, and who was to sit nearest the Governor ? The Anglican Bishop was to be afforded the precedence, and at this the Roman Archbishop, the Presbyterian Bishop, the Baptist Bishop, &c, &c, (they are all " overseers," and as much entitled to the name Bishop, as they are usually so-called), determined not to go to the dinner. Of course this was antiscriptural. The rule laid down in the " Official" Book is not in accordance with the Official Colonial List (see James 11., v. 2-3-4, an d Matthew xxm, v. 6-12, et passim New Testament). However, it may serve some useful purpose. Why are clergymen afforded precedence over laymen ? And why are bishops of any particular church recognised ? Earl Kimberley decided that no colonial bishop was entitled to the title lord or lordship. He was only to be called right reverend. Well, having got rid of lords and lordships, might not the Colonial Office go a step further, and abolish all the nonsense about precedence ? Let it be alphabetical, if such a rule is required—that is if the New Testament rule is to be departed from. It shows what little hold the teachings of Christ has on his avowed apostles and followers when the question of precedence was raised by clerical people. We believe our Governor, however, settled the matter last birthday. He invited no clergy to his state dinner—he did not recognise them as officials. Lord Loftus might copy His Excellency General Jervois.

We hope that the book of the veteran Freethinker, Prof. F. W. Newman (" Christianity in its Cradle "), will have a wide circulation. It shows as well as any book of its size how Paul made Christianity a worship of Christ. The trenchant way in which some of Paul's opinions are dealt with shows that the Professor has lost none of the old fire which burned in the " Phases " of Faith." Perhaps there is one defect which we think we should not ignore. The Professor has

adopted a new style of spelling. It is not like the ‘ Fonetik Nliz’—but the reading is at first trying. There are such spellings as “ erly,” “ virtues,” “ doctrin,” “ hav,” “ erthly,” “ giv,” “heven.” If we are to have a change, it is better that it should be more radical than what has been adopted in this book. However, there are spots in the sun, and the new spelling will not sadly mar an interesting, instructive book.

When the Grand Lodge of English Freemasons determined not to recognise the Grand Orient of France, we doubt whether its members-saw what this non-recognition meant. In England, some Grand Orient lodges were started; and now we learn that in the United States several Grand Lodges are following in the wake of the French Masonic authorities. Several of the Grand Lodges of the United States have decreed that belief in the Bible, or in a future state, is not a necessary qualification for a Mason. This, however, does not satisfy many Masons in the States, and they demand either that the Orient Ritual be followed, or else they will start Orient Lodges. It has been represented that the demand made is a recognition of Atheism. This is entirely erroneous. The request is that brotherhood shall mean and include the real brotherhood of humanity—that the lodge door shall be opened to men of all creeds, and that the Theistic test shall not be demanded. Shall a Masonic Society be unlimited by theological beliefs, or shall it be narrow and sectarian ? This is the question, and we have no doubt that many Masons in New Zealand would, were the opportunity afforded them, be ready to join the Orient Constitution. Colonists are not exclusive, and it is high time the English Grand Lodge recognised this.

General Grant is getting better. ‘ Harper’s Weekly’ prints a picture of him looking wan and ill. During his illness his physical health has given some Christian newspapers much concern. One paper deplores the fad that General Grant did not seem anxious about his soul, and it urged Christian people to pray for the General’s salvation. The 1 Index —one of the most cultured Freethought journals in the world—petinently says:—“The ‘ Christian Statesman ’ seems to think “ that General Grant is too great and good a man to “be damned, and that God, uninfluenced by ‘ the “ ‘ prayers of Christian people,’ docs not think him “ good enough to be saved.” What a strange idea of a God some good people have !

So long as sickness was looked upon as a visitation of God, medical science was non-progressive. The germ theory of disease has, however, allowed for an enormous advance in medical and surgical science. Almost every disease can now be traced to a distinct germ or living organism. Perhaps the latest and and most important advance has been made in regard to puerperal fever, that scourge of maternity hospitals. In Pasteur's Life (by his son-in-law), a translation of which has just been published by Longmans, it is stated that Pasteur discovered that puerperal fever was due to a small organism, and that by adopting the antiseptic treatment, save where there were internal or external abscesses, the disease may be absolutely and certainly prevented. By using concentrated solutions of boric acid—from thirty to forty grammes of acid to

one litre of waterin which the water compresses are dippedthe compresses being previously put on ahot air stove of 150° Fahr., the disease will be prevented. The Maternity Hospital of Paris, following out Pasteur’s ideas, using a solution of one to a thousandth ot corrosive sublimate, all danger has been averted,and the disease is now almost unknown. Science conquersand has conquered—and were we to fully recognise the germ theory of disease, and be cleanly, fevers of all kinds would be as unknown as the plague.* Our cemeteries are often a fruitful source of disease. Worms bring to the surface disease germs, and these grow, disperse, and bring death to many households. Then our treatment of our refuse, our slops, our sewerage, substances which are all feeding and growing grounds for disease microbes, tend to propagate disease. Were we only scientific, we might have more happiness in this life, for we would have fewer diseases.

Ghosts are still living. Every now and then there is a fresh furore about ghosts or spirits. We recognise the good that Spiritualism has done. It has helped many to throw off the nightmare of orthodoxy, but the time will come when Spiritualists will see, with Professor Clifford, that " the physical world is made up of atoms and ether, and there is no room for ghosts." A Freethinker has no a priori theories. If there were ghosts, he need not object;—nay, his attitude is that, if there are, he will be glad to meet them, converse with them, and see if they can tell him anything that materialised humanity does not know. The danger of spiritualistic investigations is that they open the doors of credulity and fraud. George Elliot's attitude should be that of the Freethinker's—" If glioses want me to " believe in 'em, let 'em leave off skulking i' the dark " and i' lone places—let 'em come where there's com- " pany and candles !" But even if they shun folks and light, let us have no frauds, and let everything be tested scientifically. Do not let us have men and women sitting round a table open-mouthed, looking for the impossible. If Pasteur can find out the infinitely small microbes in a worm's intestine, why cannot he discover ghosts ?

There is one book which Freethinkers should read —“ Myths and Dreams,” by Edward Clodd. Those who know “ The Childhood of the World,” “ The “ Childhood of Religion,” etc,, will welcome this fresh work by so able an author. The book is useful as a review of many works which have appeared on myths, and views them in a different way from Fiske’s “ Myth and Myth-makers.” When we state that Cox’s, Tylor’s, Spencer’s, Goldziher’s, and Steinthal’s works arc all referred to, our readers will recognise, not only the erudition Mr. Clodd has displayed, but will welcome his work as a good condensation of the best works on myths.

How fruitful has the Evolution hypothesis been ? Clodd's works are an outcome of it. And nothing has escaped it—mental philosophy, ethics, history, and sociology have all been vivified by it. Indeed, so much has it entered into even our every-day life, that its teachings are looked upon as having been always our beliefs. Wruvnow denies heredity ? The question was asked, how could orthodoxy utilise Evolution ?

Mr. H. Drummond attempted to utilise it in his “ Material Law in the Spiritual World.” His works got him a Professorship in the Free Church College, in Edinburgh, but the dodtrine of Evolution can only be made to fit orthodoxy by sacrificing one or the other. A writer in a late number of the ‘ Contemporary Review ’ —and an orthodox writer, too —has exposed Professor Drummond’s pretentiousness, ignorance, and unfairness. We do not know if it was wise from a Freethought point of view that this has been done. To have made orthodox people accept the universality of law and of growth was a step in advance. And though Prof. Drummond misrepresented Evolution and its bearing on theological dogmas, yet Evolution was made palatable. We are afraid that the result of the critique in the ‘ Contemporary ’ will be to make orthodox people wary of Evolution, and retard the dawn of the day of science. Spiritualists should read an article in the April number of ‘ Mind,’ in ‘ Hallucinations,’ by Mr, E. Gurney. Let us quote a sentence or two : —“ The “ only other group of phenomena that we need notice “ is one that all writers since Baillarger seem to have “ agreed to treat as a quite unique type. It is a class “ of which frequent examples have been observed “ among religious mystics and persons who believe “ themselves to be in diredt communication with “ spiritual guides. Such persons describe a voice “ which is yet soundless, which alters the 1 language of “ ‘ the soul ’ inside them, and which they hear by “ means of a * sixth sense,’ and without any apparent “ participation of the ear. Owing to the absence of a “ definable sensory quality, Baillarger distinguished “ the class as psychic hallucinations, in opposition to “ psycho-sensorial; and M. Binet himself is inclined “ to treat them as exceptional, and to grant them an “ origin from within. As one who holds that that “ is equally the origin of a large number of the un- “ doubted psycho-sensorial hallucinations, I cannot “ recognise this exception ; and to me the class in “ question is of interest, not as distinguished from the “ psycho-sensorial family, but as a true specimen of “ that genus, presenting the sensorial element reduced “to its very lowest terms. These ‘ psychic ’ halluci- “ nations appear to me as the first stage of a graduated “ series—the embrjmnic instance of the investiture of “ an image or representation with a sensory or representative character.” And so on. One thing Spiritualism has done has been the drawing the attention of savants to the abnormal mental phenomena which, in the absence of fraud, are often present at seances, etc. That these will be naturally explained in having arisen from causes human and individual, and not ghostly, angelic, or general, there is no doubt. All that is required is patient and thorough investigation. Mr. Gurney’s paper shows how this is to be done.

George Eliot's Life and Letters have been pub lished in three volumes, edited by her husband, Mr. Cross. The book is useful in showing us two things—(i) part of the inner life of George Eliot, and her likes and dislikes, that could hardly be gleaned from her works ; (2), and, more important, that no work of hers was produced without patient, toilsome work. Alter all, work is the best genius. Before she wrote Romola she read everything she could get on Florence, Savonarola's works, Montalembert's works of the est, etc.

She desired to be able to pidlure Florence in the middle ages, the centre of the life of the great Savonarola in his contests with the Papacy. So before writing the Spanish Gipsy, she read much of Spanish literature. Genius is well, but patient work is as necessary for a writer. Is this also a wicked generation ? Mr. Grigg, the ex-member for Wakanui, said that no State could exist without God. He bemoaned that the Premier was a Freethinker. So little enthusiaam did his statements evoke amongst his constituents that he resigned his seat. We are afraid Mr. Grigg found that the day for blackening a political opponent by referring to his religious views is past. Poor Mr. Grigg ! Left to fight with this wicked generation, and, finding the arms of the devil too long for him, cutting and running! What a spectacle! We have had a new oracle speaking in Wellington. The occasion was the welcoming of Mr. Booth, the apostle of Blue Ribbonism. There is no doubt the Blue Ribbon people have lessened drunkenness, and in so doing they have our warmest wishes for their success. It appears, however, to them, that man is so constituted that unless he has the Gospel he will take to alcohol—some spirits he must worship, and the choice is, “ ours or the bottle.” We fail to see the necessity. Some of the most pronounced teetotallers, here as elsewhere, can abstain from alcohol without the emotional equivalent of a Blue Ribbon meeting. However, chacun a son gout , and if there are some of our fellow colonists that will get drunk if they do not “ believe,” we prefer their believing to their indulgence in alcohol. But at Mr. Booth’s meeting, Mr. Wakefield, who has apparently become a Blue Ribbon man, thought fit in his ignorance to state that the contrast between Christianity and Paganism was seen in movements like the Blue Ribbon movement, namely, in philanthropic efforts for humanity. While thanking Mr. Wakefield for having at last become philanthropic —we never were aware of his name being identified with any even popular movement before—we must point out that the majority of “ Pagans ” are not drunkards, hence Blue Ribbonism is not required amongst them. In India, in China, and in many other “heathen” places, we have no drunkenness. It is only in Christian countries where drunkenness prevails, and, strange to say, the colonies most orthodox are the most drunken. New Zealand is the least drunken of all the colonies, and it has had no aid voted to churches, and it contains the largest number of Freethinkers. The day, however, is past for any save ignorant men referring to Christianity as alone being philanthropic. One might as well call it the beginner of strife ! Where have been the most wars ? Where have most men been murdered ? In Christian countries. Philanthropy does not spring from Christianity. It springs from humanity, and Mr. Wakefield had better study his subjedt before he again poses as a Christian Blue Ribbon champion.