Y

In Korea woman is a useful member of society, for material interests hang on her hand. Once, on a walk by the city wall, we saw a man sitting on a stone weeping. His was a full-mouthed, heart-broken cry, as tho the world had given way under him. “Why,” we asked—“why all this fuss?” He looked vacantly at us for a moment, and then resumed where he had left off. We found that the trouble was about a woman, his wife; she had left him. “How he must have loved her to cry like that,” remarked a lady in the party. It was translated, but he resented it. “Loved her? I never loved her, but she made my clothes and cooked my food; what shall I do? boo-hoo-oo,” louder and more impressively than ever.—James S. Gale, “Korea in Transition.”

In Korea woman is a useful member of society, for material interests hang on her hand. Once, on a walk by the city wall, we saw a man sitting on a stone weeping. His was a full-mouthed, heart-broken cry, as tho the world had given way under him. “Why,” we asked—“why all this fuss?” He looked vacantly at us for a moment, and then resumed where he had left off. We found that the trouble was about a woman, his wife; she had left him. “How he must have loved her to cry like that,” remarked a lady in the party. It was translated, but he resented it. “Loved her? I never loved her, but she made my clothes and cooked my food; what shall I do? boo-hoo-oo,” louder and more impressively than ever.—James S. Gale, “Korea in Transition.”

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Women in Finance—SeeBusiness, Religion in.

Women in Persia—SeePersia, Moslem Situation in.

WOMEN, INJUSTICE TO

She was a woman, worn and thin, whom the world condemned for a single sin; they cast her out of the king’s highway and passed her by as they went to pray. He was a man, and more to blame, but the world spared him a breath of shame; beneath his feet he saw her lie, but he raised his head and passed her by. They were the people who went to pray at the temple of God on the holy day. They scorned the woman, forgave the man. It was ever thus since the world began. Time passed on, and the woman died, on the cross of shame was crucified; but the world was stern and would not yield, and they buried her in the potter’s field. The man died, too; and they buried him in a casket of cloth with a silver rim, and said, as they turned from his grave away: “We’ve buried an honest man to-day.” Two mortals knocked at heaven’s gate and stood face to face to inquire their fate. He carried a passport with earthly sign, and she a pardon from Love divine. O, we who judge ’twixt virtue and vice, which think ye entered paradise? Not he whom the world had said would win, for the woman alone was ushered in.

She was a woman, worn and thin, whom the world condemned for a single sin; they cast her out of the king’s highway and passed her by as they went to pray. He was a man, and more to blame, but the world spared him a breath of shame; beneath his feet he saw her lie, but he raised his head and passed her by. They were the people who went to pray at the temple of God on the holy day. They scorned the woman, forgave the man. It was ever thus since the world began. Time passed on, and the woman died, on the cross of shame was crucified; but the world was stern and would not yield, and they buried her in the potter’s field. The man died, too; and they buried him in a casket of cloth with a silver rim, and said, as they turned from his grave away: “We’ve buried an honest man to-day.” Two mortals knocked at heaven’s gate and stood face to face to inquire their fate. He carried a passport with earthly sign, and she a pardon from Love divine. O, we who judge ’twixt virtue and vice, which think ye entered paradise? Not he whom the world had said would win, for the woman alone was ushered in.

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WOMEN JUDGING WOMEN

At a large dinner party in Washington, a lady sitting next to William M. Evarts, then Secretary of State, said to him: “Mr. Evarts, don’t you think that a woman is the best judge of other women?” “Ah, madam,” said Mr. Evarts, “she is not only the best judge, but the best executioner.”

At a large dinner party in Washington, a lady sitting next to William M. Evarts, then Secretary of State, said to him: “Mr. Evarts, don’t you think that a woman is the best judge of other women?” “Ah, madam,” said Mr. Evarts, “she is not only the best judge, but the best executioner.”

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WOMEN, WARLIKE

In warlike times, when battle was the business of life and victory over a foe the highest honor that could be had, when home in the true sense there was none, and when castles were less houses for pleasant living than strongholds to shelter raiders and resist assault, women were as heroic as their age. If they were not so accurate in their aim as the archers, of whom it was said every English bowman “bore under his girdle twenty-four Scots,” they knew how to man the ramparts and defend the bridges as well as their lords themselves. Womanliness in the bower, dignity in the hall, courage in the castle—that was the whole duty of these noble women of a rude but manly age, and to their example, their influence and their shaping power as mothers England owes much of her greatness and half of her strength. Letting Boadicea pass as an example of the feminine fighting blood, we find in Dame Nicola de Camville an early specimen of the warlike political woman. She took the royal side in the famous war with the barons, and held Lincoln Castle against Gilbert de Gaunt, first for King John and afterward for Henry III, till the battle called Lincoln Fair broke her power. The beautiful Countess of Salisbury, she who was so ardently beloved by the third Edward, was another instance of feminine daring, in her case coupled with the loveliest and mostgraceful sweetness. Black Agnes was again a heroine of the virago type, and Queen Philippa, Queen Margaret, and others of the same kind honored their adopted nationality by their courage and devotion. Meaner women were as brave. In a skirmish at Naworth (1570) Leonard Dacres had in his army “many desperate women, who there gave the adventure of their lives and fought right stoutly.”—The Fortnightly Review.

In warlike times, when battle was the business of life and victory over a foe the highest honor that could be had, when home in the true sense there was none, and when castles were less houses for pleasant living than strongholds to shelter raiders and resist assault, women were as heroic as their age. If they were not so accurate in their aim as the archers, of whom it was said every English bowman “bore under his girdle twenty-four Scots,” they knew how to man the ramparts and defend the bridges as well as their lords themselves. Womanliness in the bower, dignity in the hall, courage in the castle—that was the whole duty of these noble women of a rude but manly age, and to their example, their influence and their shaping power as mothers England owes much of her greatness and half of her strength. Letting Boadicea pass as an example of the feminine fighting blood, we find in Dame Nicola de Camville an early specimen of the warlike political woman. She took the royal side in the famous war with the barons, and held Lincoln Castle against Gilbert de Gaunt, first for King John and afterward for Henry III, till the battle called Lincoln Fair broke her power. The beautiful Countess of Salisbury, she who was so ardently beloved by the third Edward, was another instance of feminine daring, in her case coupled with the loveliest and mostgraceful sweetness. Black Agnes was again a heroine of the virago type, and Queen Philippa, Queen Margaret, and others of the same kind honored their adopted nationality by their courage and devotion. Meaner women were as brave. In a skirmish at Naworth (1570) Leonard Dacres had in his army “many desperate women, who there gave the adventure of their lives and fought right stoutly.”—The Fortnightly Review.

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WOMEN’S FRIVOLITY

What most women want to-day is a donkey-load of Paris dresses for their bodies, an automobile to pull them around, an army of servants to hook them up and then to unhook them. The mammonism of men to-day is the outer and physical embodiment of the inner and essential vulgarity of the whole pleasure-loving mob of women on the avenues, with their sipping of cocktails at the beginning of the meal in great restaurants, their flashing of jewels, their parade of gowns, their killing of time through bridge and games of chance. Killing time! When these golden hours are more precious than the purple drops of paradise itself. Oh, these superficial, frivolous, vapid women, who have turned their beautiful bodies into something scarcely better than the wire stands that exhibit gowns in merchants’ windows. And they use their very beauty as exemption from duty!—N. D. Hillis.

What most women want to-day is a donkey-load of Paris dresses for their bodies, an automobile to pull them around, an army of servants to hook them up and then to unhook them. The mammonism of men to-day is the outer and physical embodiment of the inner and essential vulgarity of the whole pleasure-loving mob of women on the avenues, with their sipping of cocktails at the beginning of the meal in great restaurants, their flashing of jewels, their parade of gowns, their killing of time through bridge and games of chance. Killing time! When these golden hours are more precious than the purple drops of paradise itself. Oh, these superficial, frivolous, vapid women, who have turned their beautiful bodies into something scarcely better than the wire stands that exhibit gowns in merchants’ windows. And they use their very beauty as exemption from duty!—N. D. Hillis.

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Wonders of Nature—SeeInsects of Remote Times.

WONDERS UNSEEN BY MAN

The insect must see a whole world of wonders of which we know little or nothing. True, we have microscopes, with which we can see one thing at a time if carefully laid upon the stage; but what is the finest instrument that can be produced compared to that with twenty-five thousand object-glasses, all of them probably achromatic, and each one a living instrument, with its own nerve-branch supplying a separate sensation. To creatures thus endowed with microscopic vision, a cloud of sandy dust must appear like an avalanche of massive rock fragments, and everything else proportionally monstrous.—W. Mattieu Williams, “Science in Short Chapters.”

The insect must see a whole world of wonders of which we know little or nothing. True, we have microscopes, with which we can see one thing at a time if carefully laid upon the stage; but what is the finest instrument that can be produced compared to that with twenty-five thousand object-glasses, all of them probably achromatic, and each one a living instrument, with its own nerve-branch supplying a separate sensation. To creatures thus endowed with microscopic vision, a cloud of sandy dust must appear like an avalanche of massive rock fragments, and everything else proportionally monstrous.—W. Mattieu Williams, “Science in Short Chapters.”

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Word, Effect of a Tender—SeeHeart-hunger, Satisfying.

WORD IN SEASON

Buckingham, the war governor of Connecticut, one day met a young man named Simmons as both were walking along the street, and putting both hands on the young man’s shoulders, the governor said solemnly: “Simmons, we are none of us living as well as we ought to,” and passed on. Simmons, as an old man, declared that that act had a most powerful and permanent influence on his life. (Text.)

Buckingham, the war governor of Connecticut, one day met a young man named Simmons as both were walking along the street, and putting both hands on the young man’s shoulders, the governor said solemnly: “Simmons, we are none of us living as well as we ought to,” and passed on. Simmons, as an old man, declared that that act had a most powerful and permanent influence on his life. (Text.)

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WORD JUGGLING

There are three hundred and sixty-five prohibitions in the law, said the Rabbins, just as many as there are days in the year, and two hundred and forty-eight positive commands, corresponding to the number of members of the body, according to their anatomy; the whole number making six hundred and thirteen precepts. “There can be no more precepts or any less,” reasoned the wise Pharisees, “because there are just six hundred and thirteen letters in the decalog.” Or if one had not liked this interpretation, they would have given him another equally satisfactory reason why there should be just six hundred and thirteen precepts. In Numbers 15:38, the Jews are commanded to wear fringes, called in the Hebrew tsitsith, upon the border of their garments. Now, as there are eight threads and five knots in each fringe, making the number thirteen, and as the letters of the word tsitsith stand in Hebrew for the number six hundred, therefore, as was proved before, there must be just six hundred and thirteen precepts in the Mosaic law. To such silly word jugglery had the Pharisees recourse in placing upon men’s shoulders burdens too grievous to be borne.—The Golden Rule.

There are three hundred and sixty-five prohibitions in the law, said the Rabbins, just as many as there are days in the year, and two hundred and forty-eight positive commands, corresponding to the number of members of the body, according to their anatomy; the whole number making six hundred and thirteen precepts. “There can be no more precepts or any less,” reasoned the wise Pharisees, “because there are just six hundred and thirteen letters in the decalog.” Or if one had not liked this interpretation, they would have given him another equally satisfactory reason why there should be just six hundred and thirteen precepts. In Numbers 15:38, the Jews are commanded to wear fringes, called in the Hebrew tsitsith, upon the border of their garments. Now, as there are eight threads and five knots in each fringe, making the number thirteen, and as the letters of the word tsitsith stand in Hebrew for the number six hundred, therefore, as was proved before, there must be just six hundred and thirteen precepts in the Mosaic law. To such silly word jugglery had the Pharisees recourse in placing upon men’s shoulders burdens too grievous to be borne.—The Golden Rule.

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WORD OF GOD FREED

When Elizabeth of England succeeded to the throne she was petitioned to release, according to custom, four or five principal prisoners. “Who shall they be?” she asked. The reply was: “The four evangelists and the apostle Paul.” (Text.)

When Elizabeth of England succeeded to the throne she was petitioned to release, according to custom, four or five principal prisoners. “Who shall they be?” she asked. The reply was: “The four evangelists and the apostle Paul.” (Text.)

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WORD OF GOD UNIVERSAL

The following is by Frank Dempster Sherman:

Not only in the BookIs found God’s word,But in the song of every brookAnd every bird.In sun and moon and starHis message shines!The flowers that fleck the green fields areHis fragrant lines.His whisper in the breeze,And His the voiceThat bids the leaves upon the treesSing and rejoice.Go forth, O soul! nor fearNor doubt, for HeShall make the ears of faith to hear—The eyes to see.

Not only in the BookIs found God’s word,But in the song of every brookAnd every bird.In sun and moon and starHis message shines!The flowers that fleck the green fields areHis fragrant lines.His whisper in the breeze,And His the voiceThat bids the leaves upon the treesSing and rejoice.Go forth, O soul! nor fearNor doubt, for HeShall make the ears of faith to hear—The eyes to see.

Not only in the BookIs found God’s word,But in the song of every brookAnd every bird.

Not only in the Book

Is found God’s word,

But in the song of every brook

And every bird.

In sun and moon and starHis message shines!The flowers that fleck the green fields areHis fragrant lines.

In sun and moon and star

His message shines!

The flowers that fleck the green fields are

His fragrant lines.

His whisper in the breeze,And His the voiceThat bids the leaves upon the treesSing and rejoice.

His whisper in the breeze,

And His the voice

That bids the leaves upon the trees

Sing and rejoice.

Go forth, O soul! nor fearNor doubt, for HeShall make the ears of faith to hear—The eyes to see.

Go forth, O soul! nor fear

Nor doubt, for He

Shall make the ears of faith to hear—

The eyes to see.

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WORD, THE, A HAMMER

Thor was the god of thunder. The most prized of all his possessions was his magic hammer. This was red hot, and always returned to his hand ready to be thrown again. He used it to drive boundary stakes, and also to punish his enemies. The ancient Northern peoples made the sign of the hammer, as later Christians did the cross, to ward off evils and to secure blessings.

Thor was the god of thunder. The most prized of all his possessions was his magic hammer. This was red hot, and always returned to his hand ready to be thrown again. He used it to drive boundary stakes, and also to punish his enemies. The ancient Northern peoples made the sign of the hammer, as later Christians did the cross, to ward off evils and to secure blessings.

What an allegory, all this, of the Word of God! (Text.)

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Words—SeeGlitter versus Depth.

WORK

It was while Moses was at his common task that the call came to him. This wilderness training was simply a third school which he entered to fit him for the great work of his life. When God wants a man he usually calls one who is busy among the commonplace things of life. Commonplace duties are always glorified in God’s sight. When God wanted a prophet he selected Amos from among the farmer-shepherds. When He wanted a poet He called a lad from keeping sheep. When He wanted an apostle He called a swearing tar from mending his net on the beach of Galilee. When He wanted a missionary He selected a Paul from among the tent-makers. When He wanted a deliverer of Israel He called a man from the commonplace duties of the desert. When God wanted to show man how much He loved him and honored toil, He chose to incarnate Himself in the carpenter of Nazareth.

It was while Moses was at his common task that the call came to him. This wilderness training was simply a third school which he entered to fit him for the great work of his life. When God wants a man he usually calls one who is busy among the commonplace things of life. Commonplace duties are always glorified in God’s sight. When God wanted a prophet he selected Amos from among the farmer-shepherds. When He wanted a poet He called a lad from keeping sheep. When He wanted an apostle He called a swearing tar from mending his net on the beach of Galilee. When He wanted a missionary He selected a Paul from among the tent-makers. When He wanted a deliverer of Israel He called a man from the commonplace duties of the desert. When God wanted to show man how much He loved him and honored toil, He chose to incarnate Himself in the carpenter of Nazareth.

“This is the gospel of labor,Ring it ye bells of the kirk;The Lord of Love, came down from above,To live with the men who work;This is the rose He planted,Here is the thorn-curst soil,Heaven is blest, with perfect rest,But the blessing of earth is toil.” (Text.)

“This is the gospel of labor,Ring it ye bells of the kirk;The Lord of Love, came down from above,To live with the men who work;This is the rose He planted,Here is the thorn-curst soil,Heaven is blest, with perfect rest,But the blessing of earth is toil.” (Text.)

“This is the gospel of labor,Ring it ye bells of the kirk;The Lord of Love, came down from above,To live with the men who work;This is the rose He planted,Here is the thorn-curst soil,Heaven is blest, with perfect rest,But the blessing of earth is toil.” (Text.)

“This is the gospel of labor,

Ring it ye bells of the kirk;

The Lord of Love, came down from above,

To live with the men who work;

This is the rose He planted,

Here is the thorn-curst soil,

Heaven is blest, with perfect rest,

But the blessing of earth is toil.” (Text.)

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Paul was not ashamed to work with his hands, altho he had been brought up at the feet of Gamaliel and taught according to the perfect manner of the law. He had not forgotten the custom of the Jews, who always taught their sons in early youth to work at some trade or handicraft. A true saying is that “an idle brain is the devil’s workshop.” Miss Dryer, a Chicago missionary, in addressing the ministers’ meeting of that city in behalf of girls’ sewing-schools, made the significant statement that in all her experience of many years she had never known of a fallen woman who knew how to sew. (Text.)

Paul was not ashamed to work with his hands, altho he had been brought up at the feet of Gamaliel and taught according to the perfect manner of the law. He had not forgotten the custom of the Jews, who always taught their sons in early youth to work at some trade or handicraft. A true saying is that “an idle brain is the devil’s workshop.” Miss Dryer, a Chicago missionary, in addressing the ministers’ meeting of that city in behalf of girls’ sewing-schools, made the significant statement that in all her experience of many years she had never known of a fallen woman who knew how to sew. (Text.)

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Man’s work is to labor and leavenAs best he may—earth here with heaven,’Tis work for work’s sake that he’s needing;Let him work on and on as speedingWork’s end, but not dream of succeeding!Because if success were intended,Why, heaven would begin ere earth ended.—Browning.

Man’s work is to labor and leavenAs best he may—earth here with heaven,’Tis work for work’s sake that he’s needing;Let him work on and on as speedingWork’s end, but not dream of succeeding!Because if success were intended,Why, heaven would begin ere earth ended.—Browning.

Man’s work is to labor and leavenAs best he may—earth here with heaven,’Tis work for work’s sake that he’s needing;Let him work on and on as speedingWork’s end, but not dream of succeeding!Because if success were intended,Why, heaven would begin ere earth ended.—Browning.

Man’s work is to labor and leaven

As best he may—earth here with heaven,

’Tis work for work’s sake that he’s needing;

Let him work on and on as speeding

Work’s end, but not dream of succeeding!

Because if success were intended,

Why, heaven would begin ere earth ended.

—Browning.

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SeeGenius and Work.

Work a Necessity—SeeIndustry and Longevity.

WORK AND ART

Between digging a ditch to drain a meadow and composing a sonnet, what is there in common? Nevertheless, if we look closely into the matter, the ditch and the sonnet are much the same thing. We might even fairly challenge that category of “useful” and “fine.” The useful are surely fine, for nothing is finer than use; and the fine, if they be not in a high sense useful, are not fine after all. The ditch is dug to increase the serviceableness to man of nature; the sonnet is composed to enable man to discern in nature a beauty (or serviceableness) to which he had heretofore been blind. From a broad standpoint, there is little to choose between them. The ditch is nothing in itself, but neither, strictly speaking, is the sonnet. They are both means to ends. The ditch is, perhaps, more distant from its end than the sonnet, but it is a link in the same chain. Moreover, the ditch will always be an honestditch, but the sonnet may be false or artificial, and in that case counts for nothing, or less. The real difference resides in the person doing much more than in the thing done. A workman, building a wall, may have a perception of the value of the use he is performing, or he may not; only in the former case, of course, does he deserve the name of artist. The seamstress who plies her needle in our attic, or the poor man’s wife who must needs wash and scrub and darn and work all day long, and from year’s end to year’s end, if she realize the universal bearings of her industry, is an artist, and a nobler and more adorable one than she who sings for $5,000 a night.—America.

Between digging a ditch to drain a meadow and composing a sonnet, what is there in common? Nevertheless, if we look closely into the matter, the ditch and the sonnet are much the same thing. We might even fairly challenge that category of “useful” and “fine.” The useful are surely fine, for nothing is finer than use; and the fine, if they be not in a high sense useful, are not fine after all. The ditch is dug to increase the serviceableness to man of nature; the sonnet is composed to enable man to discern in nature a beauty (or serviceableness) to which he had heretofore been blind. From a broad standpoint, there is little to choose between them. The ditch is nothing in itself, but neither, strictly speaking, is the sonnet. They are both means to ends. The ditch is, perhaps, more distant from its end than the sonnet, but it is a link in the same chain. Moreover, the ditch will always be an honestditch, but the sonnet may be false or artificial, and in that case counts for nothing, or less. The real difference resides in the person doing much more than in the thing done. A workman, building a wall, may have a perception of the value of the use he is performing, or he may not; only in the former case, of course, does he deserve the name of artist. The seamstress who plies her needle in our attic, or the poor man’s wife who must needs wash and scrub and darn and work all day long, and from year’s end to year’s end, if she realize the universal bearings of her industry, is an artist, and a nobler and more adorable one than she who sings for $5,000 a night.—America.

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Work and Long Life—SeeIndustry and Longevity.

Work as Witness—SeeTestimony of Work.

WORK ATTITUDE, THE

What is work—work not as mere external performance, but as attitude of mind? It signifies that the person is not content longer to accept and to act upon the meanings that things suggest, but demands congruity of meaning with the things themselves. In the natural course of growth, children come to find irresponsible make-believe plays inadequate. A fiction is too easy a way out to afford content. There is not enough stimulus to call forth satisfactory mental response. When this point is reached, the ideas that things suggest must be applied to the things with some regard to fitness. A small cart, resembling a “real” cart, with “real” wheels, tongue and body, meets the mental demand better than merely making believe that anything which comes to hand is a cart. Occasionally to take part in setting a “real” table with “real” dishes brings more reward than forever to make believe a flat stone is a table and that leaves are dishes. The interest may still center in the meanings, the things may be of importance only as amplifying a certain meaning. So far the attitude is one of play. But the meaning is now of such a character that it must find appropriate embodiment in actual things.The dictionary does not permit us to call such activities work. Nevertheless, they represent a genuine passage of play into work. For work (as a mental attitude, not as mere external performance) means interest in the adequate embodiment of a meaning (a suggestion, purpose, aim) in objective form through the use of appropriate materials and appliances. Such an attitude takes advantage of the meanings aroused and built up in free play, but controls their development by seeing to it that they are applied to things in ways consistent with the observable structure of the things themselves.The point of this distinction between play and work may be cleared up by comparing it with a more usual way of stating the difference. In play activity, it is said, the interest is in the activity for its own sake; in work, it is in the product or result in which the activity terminates. Hence the former is purely free, while the latter is tied down by the end to be achieved.—John Dewey, “How We Think.”

What is work—work not as mere external performance, but as attitude of mind? It signifies that the person is not content longer to accept and to act upon the meanings that things suggest, but demands congruity of meaning with the things themselves. In the natural course of growth, children come to find irresponsible make-believe plays inadequate. A fiction is too easy a way out to afford content. There is not enough stimulus to call forth satisfactory mental response. When this point is reached, the ideas that things suggest must be applied to the things with some regard to fitness. A small cart, resembling a “real” cart, with “real” wheels, tongue and body, meets the mental demand better than merely making believe that anything which comes to hand is a cart. Occasionally to take part in setting a “real” table with “real” dishes brings more reward than forever to make believe a flat stone is a table and that leaves are dishes. The interest may still center in the meanings, the things may be of importance only as amplifying a certain meaning. So far the attitude is one of play. But the meaning is now of such a character that it must find appropriate embodiment in actual things.

The dictionary does not permit us to call such activities work. Nevertheless, they represent a genuine passage of play into work. For work (as a mental attitude, not as mere external performance) means interest in the adequate embodiment of a meaning (a suggestion, purpose, aim) in objective form through the use of appropriate materials and appliances. Such an attitude takes advantage of the meanings aroused and built up in free play, but controls their development by seeing to it that they are applied to things in ways consistent with the observable structure of the things themselves.

The point of this distinction between play and work may be cleared up by comparing it with a more usual way of stating the difference. In play activity, it is said, the interest is in the activity for its own sake; in work, it is in the product or result in which the activity terminates. Hence the former is purely free, while the latter is tied down by the end to be achieved.—John Dewey, “How We Think.”

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WORK, CHRISTIAN

The verses below are true of every soul who really desires to do God’s work.

If we can not be the watchmanStanding high on Zion’s wall,Pointing out the path to heaven,Offering life and peace to all;With our prayers, and with our bountiesWe can do what heaven demands;We can be, like helpful Aaron,Holding up the prophet’s hands.Do not, then, stand idly waiting,For some greater work to do,For time is a lazy goddess—She will never come to you.Go and toil in any vineyard,Do not fear to do or dare;If you want a field of laborYou can find it anywhere.

If we can not be the watchmanStanding high on Zion’s wall,Pointing out the path to heaven,Offering life and peace to all;With our prayers, and with our bountiesWe can do what heaven demands;We can be, like helpful Aaron,Holding up the prophet’s hands.Do not, then, stand idly waiting,For some greater work to do,For time is a lazy goddess—She will never come to you.Go and toil in any vineyard,Do not fear to do or dare;If you want a field of laborYou can find it anywhere.

If we can not be the watchmanStanding high on Zion’s wall,Pointing out the path to heaven,Offering life and peace to all;With our prayers, and with our bountiesWe can do what heaven demands;We can be, like helpful Aaron,Holding up the prophet’s hands.

If we can not be the watchman

Standing high on Zion’s wall,

Pointing out the path to heaven,

Offering life and peace to all;

With our prayers, and with our bounties

We can do what heaven demands;

We can be, like helpful Aaron,

Holding up the prophet’s hands.

Do not, then, stand idly waiting,For some greater work to do,For time is a lazy goddess—She will never come to you.Go and toil in any vineyard,Do not fear to do or dare;If you want a field of laborYou can find it anywhere.

Do not, then, stand idly waiting,

For some greater work to do,

For time is a lazy goddess—

She will never come to you.

Go and toil in any vineyard,

Do not fear to do or dare;

If you want a field of labor

You can find it anywhere.

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Work, Daily—SeeMelody from Drudgery.

WORK DESPISED

A king desired a fine mosaic picture. The master-artist divided the stones from which it was to be constructed among his workmen, giving to each his own design. One artist considered his fragment too small to notice, and threw away the stone intrusted to him, saying, “It is of no worth.” When all the work was brought together, his stone was found to be the most important of all, the very centerpiece. He lost his place, and was branded upon the forehead with the words, “Of no worth,” as a penalty for his neglect.

A king desired a fine mosaic picture. The master-artist divided the stones from which it was to be constructed among his workmen, giving to each his own design. One artist considered his fragment too small to notice, and threw away the stone intrusted to him, saying, “It is of no worth.” When all the work was brought together, his stone was found to be the most important of all, the very centerpiece. He lost his place, and was branded upon the forehead with the words, “Of no worth,” as a penalty for his neglect.

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WORK DIVINELY INTENDED

As the clear and sensitive organ of the eye, which holds upon its tiny lens the masses of far stars and the mazes of their movement, was evidently made for this marvelous function; as the nerve of the ear, which takes eloquence, poetry, wit, applause, the tone of affection, the crash of the thunder-burst, the lively laugh of childish glee, and communicates each with instant fidelity to the spirit behind, was manifestly formed for exactly this office; so, just as clearly, the personal soul, with its judgment and its will, with its deep-seated instincts and its eager desires, with its unrest in indolence, and its thought that outruns attainment every instant, was made to realize its good by working. The date-tree in the desert is not more precisely preadjusted to its office!—Richard S. Storrs.

As the clear and sensitive organ of the eye, which holds upon its tiny lens the masses of far stars and the mazes of their movement, was evidently made for this marvelous function; as the nerve of the ear, which takes eloquence, poetry, wit, applause, the tone of affection, the crash of the thunder-burst, the lively laugh of childish glee, and communicates each with instant fidelity to the spirit behind, was manifestly formed for exactly this office; so, just as clearly, the personal soul, with its judgment and its will, with its deep-seated instincts and its eager desires, with its unrest in indolence, and its thought that outruns attainment every instant, was made to realize its good by working. The date-tree in the desert is not more precisely preadjusted to its office!—Richard S. Storrs.

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Work in Miniature—SeeMiniature Work.

WORK PROVING RELIGION

There is a story of a young minister who had just come to be pastor in a town, and he called on Hiram Golf, the shoemaker.

“Well, Hiram,” said the minister, “I have come to talk with you about the things of God, and I am very glad a man can be in a humble occupation and yet be a godly man.” The shoemaker said, “Don’t call this occupation humble.” The minister thought he had made a mistake, and he said, “Excuse me, I didn’t mean to reflect on what you do for a living.” The man replied, “You didn’t hurt me, but I was afraid you might have hurt the Lord Jesus Christ. I believe the making of that shoe is just as holy a thing as your making a sermon. I believe that when I come to stand before the throne of God, He is going to say, ‘What kind of shoes did you make down on earth?’ And He might pick out this very pair, in order to let me look at them in the blazing light of the great white throne; and He is going to say to you, ‘What kind of sermons did you make?’ and you will have to show Him one of your sermons. Now, if I made better shoes than you made sermons, I will have a better place in the kingdom of God.” (Text.)

“Well, Hiram,” said the minister, “I have come to talk with you about the things of God, and I am very glad a man can be in a humble occupation and yet be a godly man.” The shoemaker said, “Don’t call this occupation humble.” The minister thought he had made a mistake, and he said, “Excuse me, I didn’t mean to reflect on what you do for a living.” The man replied, “You didn’t hurt me, but I was afraid you might have hurt the Lord Jesus Christ. I believe the making of that shoe is just as holy a thing as your making a sermon. I believe that when I come to stand before the throne of God, He is going to say, ‘What kind of shoes did you make down on earth?’ And He might pick out this very pair, in order to let me look at them in the blazing light of the great white throne; and He is going to say to you, ‘What kind of sermons did you make?’ and you will have to show Him one of your sermons. Now, if I made better shoes than you made sermons, I will have a better place in the kingdom of God.” (Text.)

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Work, Quiet, Successful—SeeValue of One Man.

WORK, THE TRUE WISDOM

When Frederick Temple, the late Archbishop of Canterbury, was a poor boy, wearing patched clothes and patched shoes, he had the good fortune to have a wise mother who stimulated and encouraged the right kind of ambition, and directed his zeal. One day the boy waxed critical over the inconsistency of English spelling, when his mother chided him gently: “Freddie, don’t argue; do your work.” The lesson was not lost on his open mind. He followed the sage advice. And long years after, when as primate of all England he had arisen to a position scarcely second to any in dignity and influence in the land, he acted on his mother’s counsel: “Don’t argue, do your work.”

When Frederick Temple, the late Archbishop of Canterbury, was a poor boy, wearing patched clothes and patched shoes, he had the good fortune to have a wise mother who stimulated and encouraged the right kind of ambition, and directed his zeal. One day the boy waxed critical over the inconsistency of English spelling, when his mother chided him gently: “Freddie, don’t argue; do your work.” The lesson was not lost on his open mind. He followed the sage advice. And long years after, when as primate of all England he had arisen to a position scarcely second to any in dignity and influence in the land, he acted on his mother’s counsel: “Don’t argue, do your work.”

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WORK TRANSFORMED

As the water drops of the storm-clouds are transfigured by the sunlight into rainbows, so the lowliest work is transfigured by thoughts of God shining through it. So it was with the old negro washerwoman who sang, as she climbed the stairs wearily at night after her hardest day, “One more day’s work for Jesus.” So it was with the Christian child in the mission Sunday-school, who was asked, “What are you doing for Jesus?” and replied, “I scrubs.”

As the water drops of the storm-clouds are transfigured by the sunlight into rainbows, so the lowliest work is transfigured by thoughts of God shining through it. So it was with the old negro washerwoman who sang, as she climbed the stairs wearily at night after her hardest day, “One more day’s work for Jesus.” So it was with the Christian child in the mission Sunday-school, who was asked, “What are you doing for Jesus?” and replied, “I scrubs.”

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WORK VERSUS WORKER

James Buckham is the author of this poem:

“What hast thou wrought?” is the world’s demand.Where is thy product of brain or hand?That presented, the wise world says,“Take this place!” and the man obeys.Somewhat otherwise measures God,Searches the soul with love’s testing-rod;Gets its innermost depth and plan;Ignores the product, exalts the man!

“What hast thou wrought?” is the world’s demand.Where is thy product of brain or hand?That presented, the wise world says,“Take this place!” and the man obeys.Somewhat otherwise measures God,Searches the soul with love’s testing-rod;Gets its innermost depth and plan;Ignores the product, exalts the man!

“What hast thou wrought?” is the world’s demand.Where is thy product of brain or hand?That presented, the wise world says,“Take this place!” and the man obeys.

“What hast thou wrought?” is the world’s demand.

Where is thy product of brain or hand?

That presented, the wise world says,

“Take this place!” and the man obeys.

Somewhat otherwise measures God,Searches the soul with love’s testing-rod;Gets its innermost depth and plan;Ignores the product, exalts the man!

Somewhat otherwise measures God,

Searches the soul with love’s testing-rod;

Gets its innermost depth and plan;

Ignores the product, exalts the man!

Whittier, in a similar vein, wrote:

Not by the page word-painted,My life is banned or sainted.Deeper than written scroll,The colors of the soul,Nobler than any fact,My wish that failed of act. (Text.)

Not by the page word-painted,My life is banned or sainted.Deeper than written scroll,The colors of the soul,Nobler than any fact,My wish that failed of act. (Text.)

Not by the page word-painted,My life is banned or sainted.Deeper than written scroll,The colors of the soul,Nobler than any fact,My wish that failed of act. (Text.)

Not by the page word-painted,

My life is banned or sainted.

Deeper than written scroll,

The colors of the soul,

Nobler than any fact,

My wish that failed of act. (Text.)

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Work, Unrecompensed—SeeIll-paid Work.

Working Hard—SeeEncouragement.

Working Men and Church—SeeChrist Approved.

WORKING TOGETHER

Faraday, the distinguished chemist, says:

The change produced by respiration so injurious to us (for we can not breathe the air twice over) is the very life and support of plants and vegetables growing on the surface of the ground. These latter absorb carbon—the leaves taking up the carbon of the air to which we have given it in the form of carbonic acid, and grow and prosper. Give them a fine air like ours, and they could not live in it, but carbon and other matters make them grow. All trees and plants get their carbon from the air, which carries off what is bad for us and at the same time good for them—disease to the one is health to the other. So we are made dependents not only on our fellow creatures but on our fellow existers as well, all nature being tied together by the law that makes one part conduce to the good of another. (Text.)

The change produced by respiration so injurious to us (for we can not breathe the air twice over) is the very life and support of plants and vegetables growing on the surface of the ground. These latter absorb carbon—the leaves taking up the carbon of the air to which we have given it in the form of carbonic acid, and grow and prosper. Give them a fine air like ours, and they could not live in it, but carbon and other matters make them grow. All trees and plants get their carbon from the air, which carries off what is bad for us and at the same time good for them—disease to the one is health to the other. So we are made dependents not only on our fellow creatures but on our fellow existers as well, all nature being tied together by the law that makes one part conduce to the good of another. (Text.)

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WORKING WITH GOD

It may not be our lot to wieldThe sickle in the ripened field;Nor ours to hear, on summer eves,The reaper’s song among the sheaves.Yet where our duty’s task is wroughtIn unison with God’s great thought,The near and future blend in one,And whatso’er is willed is done. (Text.)—John G. Whittier.

It may not be our lot to wieldThe sickle in the ripened field;Nor ours to hear, on summer eves,The reaper’s song among the sheaves.Yet where our duty’s task is wroughtIn unison with God’s great thought,The near and future blend in one,And whatso’er is willed is done. (Text.)—John G. Whittier.

It may not be our lot to wieldThe sickle in the ripened field;Nor ours to hear, on summer eves,The reaper’s song among the sheaves.

It may not be our lot to wield

The sickle in the ripened field;

Nor ours to hear, on summer eves,

The reaper’s song among the sheaves.

Yet where our duty’s task is wroughtIn unison with God’s great thought,The near and future blend in one,And whatso’er is willed is done. (Text.)—John G. Whittier.

Yet where our duty’s task is wrought

In unison with God’s great thought,

The near and future blend in one,

And whatso’er is willed is done. (Text.)

—John G. Whittier.

(3509)

Workmanship—SeeBeauty from Fragments.

WORKS DESTROYED

When Thomas Carlyle was writing his famous history of the French Revolution, and when he had the first volume ready for the printer’s hands, he one day loaned the manuscript to John Stuart Mill, his intimate and admiring friend. This friend’s servant girl, seeing the pile on the library floor one day, and wanting some kindling, unceremoniously put the whole of it into the stove and kindled the fire with it. Thus the priceless labor of many years was in a few moments swept away.Mill came himself, pale and trembling, to break the news to the author. When he heard it, his spirit fairly broke down under the terrible disaster.

When Thomas Carlyle was writing his famous history of the French Revolution, and when he had the first volume ready for the printer’s hands, he one day loaned the manuscript to John Stuart Mill, his intimate and admiring friend. This friend’s servant girl, seeing the pile on the library floor one day, and wanting some kindling, unceremoniously put the whole of it into the stove and kindled the fire with it. Thus the priceless labor of many years was in a few moments swept away.

Mill came himself, pale and trembling, to break the news to the author. When he heard it, his spirit fairly broke down under the terrible disaster.

If the loss of a book is such a calamity, how unspeakably terrible will it be to have the works of one’s lifetime burned? There are men of whom the divine word says, “They shall be saved, but their works shall be burned.”

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Works, Immortality in One’s—SeeImmortality of Influence.

WORLD IMPROVING

In the old days the bee-master to reach the honey killed the bees, but now he contrives to spare the bees, who continue to live on and share their own sweetness. A similar transformation is being effected in the hives of human industry. There is an attempt to get more justice, fairness, and even mercy, into commercial rivalries; to substitute some plan of cooperation for the existing competition, if that is possible. That glove-fights are being substituted for prize-fights is indeed a slow approach to civilization, yet the thinnest gloves are a concession to the rising sentiment of humanity; so in business, modern society is getting rid of certain naked brutalities of antagonism, and giving to reason and compassion a larger place. With aching head and aching heart, thousands to-day feel that the struggle for gold and bread is bitter enough; yet a better spirit slowly emerges, tempering the fiery law.—W. L. Watkinson, “The Transfigured Sackcloth.”

In the old days the bee-master to reach the honey killed the bees, but now he contrives to spare the bees, who continue to live on and share their own sweetness. A similar transformation is being effected in the hives of human industry. There is an attempt to get more justice, fairness, and even mercy, into commercial rivalries; to substitute some plan of cooperation for the existing competition, if that is possible. That glove-fights are being substituted for prize-fights is indeed a slow approach to civilization, yet the thinnest gloves are a concession to the rising sentiment of humanity; so in business, modern society is getting rid of certain naked brutalities of antagonism, and giving to reason and compassion a larger place. With aching head and aching heart, thousands to-day feel that the struggle for gold and bread is bitter enough; yet a better spirit slowly emerges, tempering the fiery law.—W. L. Watkinson, “The Transfigured Sackcloth.”

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World, Need of the—SeeYou.

WORLD NOT INDISPENSABLE

During the latter portion of his life, declares a writer inEverybody’s Magazine, Emerson seemed to live much in the world of souls, and came back with difficulty to take cognizance of physical affairs.

At the time of the Millerite excitement, he was walking one day down Bromfield Street, Boston, when he met one of his friends, who remarked: “This is the day when the worldis to come to an end, according to the Millerities.” The Sage of Concord looked reflectively at his friend for a moment, and replied: “Ah, well, we can do without it.”

At the time of the Millerite excitement, he was walking one day down Bromfield Street, Boston, when he met one of his friends, who remarked: “This is the day when the worldis to come to an end, according to the Millerities.” The Sage of Concord looked reflectively at his friend for a moment, and replied: “Ah, well, we can do without it.”

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WORLD, THE, IN THE CHRISTIAN

A ship in the water is good, but water in the ship is bad. A transatlantic liner, years ago, owing to some defect in one of its pumps, began to pump water into the ship instead of pumping it out. As they thought the ship had sprung a leak, they pumped all the harder, with the result that the ship only filled the faster. Presently the water rose so that their fires were extinguished. Then, thinking that they were going to the bottom, they abandoned the ship. Later on, some Englishmen found her tossing in mid-ocean, water-logged. Going on board, they ascertained the trouble, pumped her out, brought her in and secured $300,000 salvage money.

A ship in the water is good, but water in the ship is bad. A transatlantic liner, years ago, owing to some defect in one of its pumps, began to pump water into the ship instead of pumping it out. As they thought the ship had sprung a leak, they pumped all the harder, with the result that the ship only filled the faster. Presently the water rose so that their fires were extinguished. Then, thinking that they were going to the bottom, they abandoned the ship. Later on, some Englishmen found her tossing in mid-ocean, water-logged. Going on board, they ascertained the trouble, pumped her out, brought her in and secured $300,000 salvage money.

Just so the Christian in the world is good, but the world in the Christian is bad. The believer who allows the evil practises of the sinful world to dominate his heart can not possibly succeed; and yet there are men who, like those in the ship above mentioned, seem to pump the world into themselves as fast as they can.—A. F. Schauffler,The Christian Herald.

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Worldliness—SeeAmusements.

Worldliness, Vanity of—SeeChurch Indispensable.

Worldly Life—SeePleasure, Mockery of.

Worry—SeeThings.

WORRY, DON’T

Do not hurry,Do not worry,As this world you travel through,No regretting,Fuming, fretting,Ever can advantage you.Be content with what you’ve won,What on earth you leave undone,There are plenty left to do.

Do not hurry,Do not worry,As this world you travel through,No regretting,Fuming, fretting,Ever can advantage you.Be content with what you’ve won,What on earth you leave undone,There are plenty left to do.

Do not hurry,Do not worry,As this world you travel through,No regretting,Fuming, fretting,Ever can advantage you.Be content with what you’ve won,What on earth you leave undone,There are plenty left to do.

Do not hurry,

Do not worry,

As this world you travel through,

No regretting,

Fuming, fretting,

Ever can advantage you.

Be content with what you’ve won,

What on earth you leave undone,

There are plenty left to do.

(3514)

WORSHIP, ENFORCED

Some ministers would welcome the method described below for our churches at home:

Some interesting new methods and agencies are noticed in theBaptist Missionary Magazineas having been introduced into the missionary church at Sinwaugan, Philippine Islands. A band of policemen has been instituted to see that all the members of the church attend the services on time. These policemen hunt up delinquents, and if they can not give good reasons for their absence, bring them to church. In the church they keep order among the throngs of children who attend.

Some interesting new methods and agencies are noticed in theBaptist Missionary Magazineas having been introduced into the missionary church at Sinwaugan, Philippine Islands. A band of policemen has been instituted to see that all the members of the church attend the services on time. These policemen hunt up delinquents, and if they can not give good reasons for their absence, bring them to church. In the church they keep order among the throngs of children who attend.

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WORSHIPER, A MOTHER

One of the first Christian novels of Japan tells of a widow, whose only son was a careless, aimless boy. His mother tried to inspire him with the lofty purpose of reestablishing their house, then in danger of becoming extinct. Her efforts were all in vain, until one day she took him to his father’s grave and kneeling there with him, sternly rebuked him in the face of the dead for his thoughtless life. Then drawing a dirk she handed it to him with this startling order: “Die, coward! Die with this dirk here and now! Then I will follow you!” In this way this Spartan-like mother aroused her boy so that he became a great and successful man. He never could cease to love and reverence her. He said: “The fire of my mother’s face burned into my soul and gave me the supreme decision of my life. Therefore, I am a worshiper of my mother.” This represents some of the best traditions of Japanese family life, and with such a basis, it is easy to see how welcome with many is the Christian truth, which emphasizes the duties of parents and recognizes the rights even of children.—John H. De Forest, “Sunrise in the Sunrise Kingdom.”

One of the first Christian novels of Japan tells of a widow, whose only son was a careless, aimless boy. His mother tried to inspire him with the lofty purpose of reestablishing their house, then in danger of becoming extinct. Her efforts were all in vain, until one day she took him to his father’s grave and kneeling there with him, sternly rebuked him in the face of the dead for his thoughtless life. Then drawing a dirk she handed it to him with this startling order: “Die, coward! Die with this dirk here and now! Then I will follow you!” In this way this Spartan-like mother aroused her boy so that he became a great and successful man. He never could cease to love and reverence her. He said: “The fire of my mother’s face burned into my soul and gave me the supreme decision of my life. Therefore, I am a worshiper of my mother.” This represents some of the best traditions of Japanese family life, and with such a basis, it is easy to see how welcome with many is the Christian truth, which emphasizes the duties of parents and recognizes the rights even of children.—John H. De Forest, “Sunrise in the Sunrise Kingdom.”

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Worshiping Idols—SeeFetishism.

WORTH, ESTIMATING

The difference between a good job and a bad one is nothing—unless the man with a good one is a good man.

A certain office in Chicago had this fact demonstrated. There were two men on the pay-roll who had an equal opportunity for a new place, a place much in advance of thatheld by either. One of the men had a good job, the place of assistant to the head of a department. The other was only a clerk. The first man got $30 a week, the second was paid only $18. When the time came for the head to look around and select the man for the new position his eyes fell on the two under consideration, and he began to sum up their merits.“My idea of a man for this new place,” he said, “is one who has proved by his steadiness, industry, and economy that he is ambitious, that he wants to and means to do well, and who, generally speaking, has shown that he’s a strong character. Now, while Johnson, at $30 a week, is obviously first choice for the place, I won’t give it to him until I’ve compared him with Nagle, who’s only getting $18. I’m going to look them over first and find out who really is the bigger man of the two.”A week later the office was surprized and shocked to see Nagle, the clerk, get the coveted place.“Why in the world did you do it?” a friend asked the boss.The answer was short and to the point. “I looked ’em up, and found that Nagle was a better man than Johnson, in spite of the fact that the latter had the bigger job. Johnson has been getting $30 a week for two years. He’s single, but he hasn’t got a cent of savings in the bank. Nagle has been getting $18 for the same length of time. But Nagle has been taking care of his money, and now he has $300 to his credit in his savings account. Johnson goes out and blows in his money and doesn’t give a single thought to the future. Nagle plants a few dollars every week. Do you suppose there can be any question as to the ability of these two men?”And when you think it over this is about as good a test of worth as any that could be made.—ChicagoTribune.

A certain office in Chicago had this fact demonstrated. There were two men on the pay-roll who had an equal opportunity for a new place, a place much in advance of thatheld by either. One of the men had a good job, the place of assistant to the head of a department. The other was only a clerk. The first man got $30 a week, the second was paid only $18. When the time came for the head to look around and select the man for the new position his eyes fell on the two under consideration, and he began to sum up their merits.

“My idea of a man for this new place,” he said, “is one who has proved by his steadiness, industry, and economy that he is ambitious, that he wants to and means to do well, and who, generally speaking, has shown that he’s a strong character. Now, while Johnson, at $30 a week, is obviously first choice for the place, I won’t give it to him until I’ve compared him with Nagle, who’s only getting $18. I’m going to look them over first and find out who really is the bigger man of the two.”

A week later the office was surprized and shocked to see Nagle, the clerk, get the coveted place.

“Why in the world did you do it?” a friend asked the boss.

The answer was short and to the point. “I looked ’em up, and found that Nagle was a better man than Johnson, in spite of the fact that the latter had the bigger job. Johnson has been getting $30 a week for two years. He’s single, but he hasn’t got a cent of savings in the bank. Nagle has been getting $18 for the same length of time. But Nagle has been taking care of his money, and now he has $300 to his credit in his savings account. Johnson goes out and blows in his money and doesn’t give a single thought to the future. Nagle plants a few dollars every week. Do you suppose there can be any question as to the ability of these two men?”

And when you think it over this is about as good a test of worth as any that could be made.—ChicagoTribune.

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WOUNDS, CURIOUS

Simon Stone was shot in nine places, and as he lay for dead the Indians made two hacks with a hatchet to cut his head off. He got well, however, and was a lusty fellow in Cotton Mather’s time. Jabez Musgrove was shot with a bullet that went in at his ear and came out at his eye on the other side. A couple of bullets went through his body also. Jabez got well, however, and lived many years.Per contra, Colonel Rossiter, cracking a plum-stone with his teeth, broke a tooth and lost his life. We have seen physicians dying, like Spigelius, from a scratch; and a man who had had a crowbar shot through his head alive and well. These extreme cases are warnings. But you can never be too cautious in your prognosis, in view of the great uncertainty of the course of any disease not long watched, and the many unexpected turns it may take.—Oliver Wendell Holmes, Jr.

Simon Stone was shot in nine places, and as he lay for dead the Indians made two hacks with a hatchet to cut his head off. He got well, however, and was a lusty fellow in Cotton Mather’s time. Jabez Musgrove was shot with a bullet that went in at his ear and came out at his eye on the other side. A couple of bullets went through his body also. Jabez got well, however, and lived many years.Per contra, Colonel Rossiter, cracking a plum-stone with his teeth, broke a tooth and lost his life. We have seen physicians dying, like Spigelius, from a scratch; and a man who had had a crowbar shot through his head alive and well. These extreme cases are warnings. But you can never be too cautious in your prognosis, in view of the great uncertainty of the course of any disease not long watched, and the many unexpected turns it may take.—Oliver Wendell Holmes, Jr.

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Wounds of Christ—SeeStigmata.

WOUNDS THAT SPEAK

The advocates in ancient Rome gave effect to their appeals by producing on fit occasions the living image of the client’s misery, and his claims on the compassion of the courts. Thus, when Antony was defending against the charge of pecuniary corruption, Aquilius, who had successfully conducted the campaign in Sicily against the fugitive slaves, and was unable to disprove or refute the charge, in the midst of his harangue, after appealing in impassioned tones to the services rendered to his country by the brave soldier who stood by his side—he suddenly unloosed the folds of his client’s robe, and showed to his fellow citizens who sat upon his trial the scars of the wounds which had been received in their behalf. They could not resist the effect of such a sight, and Aquilius was acquitted. (Text.)—Croake James, “Curiosities of Law and Lawyers.”

The advocates in ancient Rome gave effect to their appeals by producing on fit occasions the living image of the client’s misery, and his claims on the compassion of the courts. Thus, when Antony was defending against the charge of pecuniary corruption, Aquilius, who had successfully conducted the campaign in Sicily against the fugitive slaves, and was unable to disprove or refute the charge, in the midst of his harangue, after appealing in impassioned tones to the services rendered to his country by the brave soldier who stood by his side—he suddenly unloosed the folds of his client’s robe, and showed to his fellow citizens who sat upon his trial the scars of the wounds which had been received in their behalf. They could not resist the effect of such a sight, and Aquilius was acquitted. (Text.)—Croake James, “Curiosities of Law and Lawyers.”

Many a heart, like that of Thomas, has been softened and convinced by the sight of the marks of Christ’s passion.

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Writing Life Records—SeeRecords, Living.

WRONG RETROACTIVE

For he that wrongs his friendWrongs himself more, and ever bears aboutA silent court of justice in his breast,Himself the judge and jury, and himselfThe prisoner at the bar, ever condemned. (Text.)—Tennyson.

For he that wrongs his friendWrongs himself more, and ever bears aboutA silent court of justice in his breast,Himself the judge and jury, and himselfThe prisoner at the bar, ever condemned. (Text.)—Tennyson.

For he that wrongs his friendWrongs himself more, and ever bears aboutA silent court of justice in his breast,Himself the judge and jury, and himselfThe prisoner at the bar, ever condemned. (Text.)—Tennyson.

For he that wrongs his friend

Wrongs himself more, and ever bears about

A silent court of justice in his breast,

Himself the judge and jury, and himself

The prisoner at the bar, ever condemned. (Text.)

—Tennyson.

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Wrongs, Little—SeeLittle Sins.

X-Ray as Detective—SeeDetection;Exposure.

YEARS, THE UNRETURNING

Each day the tide flows out and in,Each day the gray ships leave,Each night the mute-lipped stars appear,Each night the waters grieve;But from their distant harbor homeToward which our hearts are yearning,No more with laden ships of dreamsWe see the years returning.Each year that passed the silent barWent out beyond forever;Tho on the heights we watch and wait,The ships are sighted never;But in our hearts old memoriesCome to the heart’s discerning,And comfort us if nevermoreWe find the years returning. (Text.)—Arthur W. Peach,The Sunday-school Times.

Each day the tide flows out and in,Each day the gray ships leave,Each night the mute-lipped stars appear,Each night the waters grieve;But from their distant harbor homeToward which our hearts are yearning,No more with laden ships of dreamsWe see the years returning.Each year that passed the silent barWent out beyond forever;Tho on the heights we watch and wait,The ships are sighted never;But in our hearts old memoriesCome to the heart’s discerning,And comfort us if nevermoreWe find the years returning. (Text.)—Arthur W. Peach,The Sunday-school Times.

Each day the tide flows out and in,Each day the gray ships leave,Each night the mute-lipped stars appear,Each night the waters grieve;But from their distant harbor homeToward which our hearts are yearning,No more with laden ships of dreamsWe see the years returning.

Each day the tide flows out and in,

Each day the gray ships leave,

Each night the mute-lipped stars appear,

Each night the waters grieve;

But from their distant harbor home

Toward which our hearts are yearning,

No more with laden ships of dreams

We see the years returning.

Each year that passed the silent barWent out beyond forever;Tho on the heights we watch and wait,The ships are sighted never;But in our hearts old memoriesCome to the heart’s discerning,And comfort us if nevermoreWe find the years returning. (Text.)—Arthur W. Peach,The Sunday-school Times.

Each year that passed the silent bar

Went out beyond forever;

Tho on the heights we watch and wait,

The ships are sighted never;

But in our hearts old memories

Come to the heart’s discerning,

And comfort us if nevermore

We find the years returning. (Text.)

—Arthur W. Peach,The Sunday-school Times.

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YOU

The personal note in these verses (author unidentified) gives force to the advice they contain:

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