"Men who have not observed proper discipline, and have not gained treasure in their youth, perish like old herons in a lake without fish.""Daily practical wisdom consists of four things:—To know the root of Truth, the branches of Truth, the limit of Truth, and the opposite of Truth.""When trust is gone, misfortune comes in; when confidence is dead, revenge is born; and when treachery appears, all blessings fly away."
"Men who have not observed proper discipline, and have not gained treasure in their youth, perish like old herons in a lake without fish."
"Daily practical wisdom consists of four things:—To know the root of Truth, the branches of Truth, the limit of Truth, and the opposite of Truth."
"When trust is gone, misfortune comes in; when confidence is dead, revenge is born; and when treachery appears, all blessings fly away."
—Gems from the East.
—Gems from the East.
BY W. E. GATES.
Fromthe old darky who preferred a railway wreck to one at sea, because in the former "you'se thar," to the leaders of science, the earth has been the symbol and type of permanence and solidity. Science has yielded one of these characteristics to force, in positing the conservation of energy, but it has never felt quite sure just where to place force in the ultimate analysis of things. Of matter however it has always felt sure—matter was a fact, there has always been just so much in the universe, and always will be just that much and no more or less. Of this matter, to whatever extent its mechanical subdivision or chemical dissociation might be carried, certain fundamental characteristics have been ever alleged—it occupies space and has weight. Weight is a general term, used to denote the attractive force between two bodies of matter, commonly called gravitation. These two may be regarded as primary, certain other familiar properties being only expressions of these under varying conditions. We thus speak of matter as solid and impenetrable, and say that two bodies cannot occupy the same place at one time. We also speak of the chemical affinities of different atoms and of the cohesiveness of masses of matter, both forms of attractive force.
We also say that this matter possesses, or more strictly is, substance—that is, it is self-caused and self-sustaining. That it is objectively real—indeed the most real conception we have.
We have finally one very important concept, that of form, whose relation to matter is most clearly expressed by the statement, matter displays form. Form is a limitation of, or in, space, and may be conceived of apart from matter, but the latter is required for its manifestation to the senses, by, in the little boy's words, "drawing a line around your thinks." We thus, since all aggregations of matter are perpetually changing as to their forms, do not attribute reality to form, but for this so-called impermanence, think of it as the least real thing we know, the very opposite of matter, an incident only of the latter and a very non-entity.
It is worthy however of remark that of these two, matter and form, both absolutely dependent on space for their existence (although not an attribute of this in any way), matter cannot be thought of without form, but form can be thought of apart from matter, as a mere limitation of emptiness. In other words, the idea of form must come before that of matter, and is pre-essential to this. By a purely deductive process this should lead us to question whether essential reality does not lie rather in the concept "form" than in the concept "matter." And a notable confirmation of this is given when we consider a common error of speech. We say "all forms change," and naturally therefore attribute non-essentiality to form; but we really mean to say "matter is continually changing in form"—leaving one form and entering into another. This statement is a correct one, and fully accords with the last word of physics to-day.
Evolution has made it abundantly clear that the most lasting, changeless, adamantine thing in the manifested world is form. Nature grinds the rocks to powder and turns metals to gases in infinitely quicker time and with less effort than she modifies ever so little the forms of manifestation. Form ever recursand matter—as we know it—again and again obediently fills the outlines.
But as if the deductive argument for the superiority of form over matter in its eternal existence were not enough, inductive science as well is day by day dissolving so-called matter to nothingness, or more strictly, to a mere incident of form, produced to meet the conditions of sense-perception. A physical universe is daily becoming a less proven fact. Gravitation is laid down as a universal material law, notwithstanding that certain facts attendant on cometary bodies had to be thereby incidentally slurred over, but from the Lick telescope we now hear that late observations indicate some other force than gravitation as the dominating one in certain nebulæ. But a blow at the nebular hypothesis rocks the very citadel of the physical theory.
Scientists some time ago postulated and have since by sheer necessity regarded the ether of space as proven to exist. Yet so difficult is it for us to modify the method or form of our apprehension of the world around us that the majority still prefer to work on through the paradox of a material universe, which includes an ether lacking in the fundamental characteristics ascribed to matter. All known matter has weight and obeys gravitation; the ether, by the very theory on which it rests, does neither. The transmission of material phenomena requires a material vehicle, as is not only demonstrated by every day experience, but is necessarily involved in a system holding that all phenomena are but incidents of matter, the one only reality. Nevertheless any material vehicle, however rarified, gives rise to some friction when bodies pass through it, retarding them; the ether does nothing of this. The relative distances between the molecules in the rarest gas are enormous; the ether of science is said to fill all space homogeneously. Science indeed seems to have restored the worship of "Pater Aither," a god outside the material universe, yet within every part of it and supporting it. But they have new names for it all, and in view of the peculiar opaqueness, materiality, which the expressions and forms wherein we do our so-called thinking seem to possess before the Perceiver, they may be forgiven for not recognizing their teaching in Hesiod and Lucian and the Vedas.
The most illuminating suggestion in this whole matter we owe, among physicists, to Lord Kelvin, in his vortex-ring theory of matter. Taking the rings of smoke puffed by a locomotive or a pipe, and making allowances for the friction of the medium in which they revolve, Lord Kelvin found a complete identity in behavior, at every point of comparison he was able to institute, between these rings and the individual atoms into which all matter is held to be divisible. One most significant fact so demonstrated is that such a vortex-ring, once brought into existence, and being free from frictional or any other outside interference to break up its circuit of motion, is eternal and indestructible, an entity in itself. The theory then is that an atom of matter is a vortex-ring in or of ether, set up by some underlying force, and that all the attributes displayed by material atoms are incidents of this vortex mode of motion. Its hardness is the same as the impenetrability of a whirlpool through which a swimmer cannot pass. Its stability is of the same sort as that of the tops, held contrary to gravity by a cord on one end of the axis, so long as they revolve rapidly—a principle utilized to give absolute rigidity to the steering gear of torpedoes. And it is the simplest explanation of atomic affinities to suggest that it is the rate, or coefficient, of vibration (vibration being another name for circuit of activity) which determines the attractive or repellant force we see manifested.
And there is a most curious resemblancein all this to John Worrell Keeley's last theory—that each individual has a dominant coefficient of vibration, which gives rise to and explains all our happy and unhappy associations in life, so that as the newspapers hastened to say, if we only knew how to find this note, scientific inquests beforehand would drive the divorce courts out of business.
The music of the spheres, the thought of individuals as notes in a universal concord are very poetic, but inasmuch as music is the art of harmonic expressive vibrations manifested to sense as sound, there is, if Lord Kelvin, and some others, are right, at least as much hard scientific fact in it all as imagery.
In short, the leading fact of science to-day is plainly, that Nature draws forms which outline and illustrate the underlying realities of evolutionary progress, and these forms are grasped by our sense-perceptions as endowed (by virtue of the self-persistent and destruction-resisting nature given to them by the force that causes them) with the attributes of hardness or impenetrability and mutual attraction. Differently stated, what we call matter is in no sense substance, and the attributes by which we describe it are only the effects produced upon our senses by contact with force-forms, manifesting the life in nature. So that the really substantial thing in life is seen to be form, of which so-called matter is but an incident, apparitional only, and of little reality and no substantiality whatever—a term to express the condition of manifestation.
And what of all this, some one may say. The nature of atoms has only a remote interest to the problems of daily life, save as medicine may be aided by chemical research or stronger ship armor invented by the metallurgist. And as for music and poetry, they are for our entertainment when serious affairs are laid aside. To such there are two answers.
First of all, a world made up of small, hard, ponderable atoms, by some unshown causes arranged in an infinite variety of forms, is a rather hopeless and uninspiring subject of research. It meets admirably the type of mind which delights in dissection, classification and labeling, but if one should be interested to know what it is all about, he might be readily pardoned for the conclusion that it is probably not about anything, and has achieved the purpose of its being in the world when it has been properly catalogued.
But once the substance of things physical is found to consist in units of force, conditioning space—force-forms as we have called them—of diverse characters, the whole universe of matter becomes a wonderful study, radiant with inspiration, for its solution and meaning are enfolded in its every atom, and in the very attributes by which they are manifested to our sense perceptions they hold and declare their message to the Perceiver within. And if each atom is the expression of a unit of force, then so must every composite form be the expression of a harmony of forces, else it could not stand, and so must every event, every scene in our lives and in the history of peoples, every record of the earth, every alphabet, be a harmonic formula, eloquent of the underlying truth, the cause and meaning of life on earth.
Form is the essentiality, reality within gross matter, so-called, manifesting the divine thought, which it sub-serves, while the pseudo-matter of science is left to the place which that, at last approaching the occult teaching, assigns it—but sense illusion.
One other deeply important lesson lies in this recognition of Form as the real of Matter. The bondage of the Soul in matter, its prison-house, takes on a new meaning, and the true nature of the great foe is revealed. For if Form is the great Manifester, so is it also, once weforget that truth, the great Deluder. Just how the soul might get entangled in a world of small hard, material atoms could never be quite clear to us, nor could we see any relation between matter such as this and Soul, which we understood as Consciousness, Wisdom, Thought. The fact of the entanglement was too evident to be denied, but why the soul shouldfiatitself such a prison house was another inscrutable bit of Providence.
But if the real nature of material substance is seen to be form, the manifester of ideas, it is very clear wherein our bondage lies, for the images produced by our lower minds, the vehicles of the Soul, unless seen in their true light, in very fact bind us tighter than any conceivable matter could do. The children of our thoughts and of the thoughts of the race, in this as in past lives, the formulated ideas, the mental habits, are our prisons, and the only prisons the soul knows. But once this thought-form is given birth to, invested with force from ourselves, it persists a veritable material wall, harder far than one of rocks and iron. We are educated to the use of a certain phraseology, and it is the hardest thing in the world for us to recognize the identical ideas, differently clothed. The idea of separateness, crystallized into a form, a habit (garment, clothing) of thinking, is what stands between us and an actual direct perception of an existing brotherhood and unity. Forms of mental activity are all that prevent our recognizing the meaning of facts when we see them. Scientific discoveries come by nothing in the world but the momentary freeing of the observer's mind from his preconceived views concerning the fact before him, and events are happening in the world every day attention to which would make prophets and gods of every one, if we did not know so much—superannuated rubbish—already.
"It is excellent to impede an unjust man; but if this be not possible, it is excellent not to act in conjunction with him.""Be not a friend to the wicked—charcoal when hot, burns; when cold it blackens the fingers."
"It is excellent to impede an unjust man; but if this be not possible, it is excellent not to act in conjunction with him."
"Be not a friend to the wicked—charcoal when hot, burns; when cold it blackens the fingers."
—Gems from the East.
—Gems from the East.
CONDUCTED BY J. H. FUSSELL.
Does Universal Brotherhood imply condoning the faults of others, or, on the other hand, condemning them?
Does Universal Brotherhood imply condoning the faults of others, or, on the other hand, condemning them?
"No one can intelligently pursue the path of Brotherhood without frequent and heavy condemnation of acts, and of persons as revealed in their acts."
"Judge no man."
"Judge the act, not the person."
Is there a reconciliation between the three policies thus indicated? In trying to follow the path of Brotherhood and promote the best interests of our fellows, we make a series of critical judgments. Seeing a cause about to come into operation, we make a judgment as to whether its effects will promote Brotherhood. The usual "causes" are the acts of persons; we judge whether their effects will be satisfactory; deciding No, we condemn such acts, saying, "I regard Smith as acting against the interests of Brotherhood." That is not to say "The motive of Smith in those acts is self-interest." The chief point to be observed in my attitude is that I shall not injure Smith's evolution. Our final judgment concerning most things is compound, and the factors that enter into it are two. These are (1)MYself-originated judgment, (2) the judgment of others, expressed in words, or, more potently, silently, and in the last case subtly infusing itself into my mind and blending with my own proper judgment. The resultant of these two factors is my final judgment. The judgment that Smith arrives at respecting his acts is, therefore, a blend ofhisopinion and ofmyopinion respecting their tendency, and it is none the less true even if after consideration of my opinion he rejects it and leaves his own, as he thinks, unmodified. But suppose I strongly think that Smith acts from motives of self-interest. I have made a judgment respectingSmithas well as hisacts. Am I wrong? Not necessarily. My mind will become a mirror wherein Smith may see himself and reform. It will induce a self-examination that must be beneficial in tendency. But if my judgment to that effect respecting Smith is consciously or unconsciously colored with personal feeling, that is, if I consciously or unconsciously feel that Smith's self-interestedly based actions may interfere withmypersonal interests or comfort, then that feeling of potential or actual anger or irritation will tend, not only to darken my judgment but that of Smith, and to excite similar detrimental emotions in him.
No human being can avoid making such judgments as to another. The right counsel of perfection would be, not to avoid them, for the higher we go the more numerous are the people we have tohelp, and, therefore, preliminarily tojudgethat intelligent help may be given; but to aim at the exclusion of the personal self from the judgment, making it as lofty as possible. To judge should be to sympathize, that is, tofeel like. To judge Smith is to understand him, that is, for a moment to feel as he feels.To compare what I have thus sympathetically ascertained to be his feeling with my ideal of the highest feeling of a judgment on Smith.
Let us throw away fear; learn to knowourselves and others, and unhesitatingly compare with an ideal. That men act wrongly is always from ignorance of even their ownrealwelfare. No judgment should, therefore, contain anger, irritation,or any similar feeling. Bearing that in mind as an ideal, criticism and judgment become duties.
T. N.
T. N.
Universal Brotherhood does not necessarily imply either of these. For the purposes of this question we may define Brotherhood as acting towards others in such a way as to help them in their life and development, at the same time regarding them as inseparable units of humanity. Now there may be and are times in the lives of all of us when the condoning of a fault,i. e., the pardon or overlooking of a fault, may be the greatest help. Then again there are times when the outspoken condemnation of a fault—not of a person—may be the one thing needed to help that person.
But Brotherhood is not sentimentality, it is justice as well as compassion, it is that love for the real inner man that is not afraid of hurting the personal man when this is for the sake of principle and actuated by true love. The sentimental condoning of a fault does not help and those who follow a sentimental idea of Brotherhood too often swing to the other extreme and indulge in wholesale and unfounded condemnation, not simply of a fault, but of persons.
Brotherhood is not extreme in either direction. The middle path is the path of Brotherhood, this above all is the path of principle—the path of the principle of love and the principle of justice. If we apply to our conduct the injunction: "do unto others as ye would they should do unto you," we shall not go far wrong.
True it is that our responsibility increases as our knowledge increases and as the knowledge of the physician and surgeon may require him to amputate a limb or give temporary pain in order to save the patient's life, so every true man is a physician and surgeon, first in his own life and then in the lives of others. On the other hand, the true physician will often draw away the mind of the patient from his sickness or disease, and how often can we not help a failing brother by apparently ignoring a fault and calling out the nobler side of the nature!
If we are true to the better side of our own natures we shall soon learn in what true Brotherhood consists. But no one can be a true Brother to another who is afraid to apply the knife to his own failings, or who is not honest in his own endeavors. We students may make mistakes in our acts of Brotherhood, but if we keep in the light of the soul and keep our motives pure the realization of Brotherhood will not be far distant.
J. H. Fussell.
J. H. Fussell.
Whence arises the sense of duty? In what does it originate?
It is above all things requisite that the expression of great ethical or moral or religious principles should be universally applicable. That is to say, they should take the simplest form. Most of our religious divisions are the result of an endeavour to make a local or special condition a standard to which all must conform. Great moral principles are as adaptable and as elastic (and no more) in their own sphere, as great physical principles. The laws of gravitation, cohesion, and the other great forces set duties for material objects to which the perfection of their evolution enables them to respond. But circumstances alter cases. A piece of ice will fall to the ground if dropped; if released at the bottom of a pail of water it will rise to the top; no further. The duty of the ice in one case is to fall; in the other, to rise.
In the region of the soul duty is understood usually to be the sense of moral obligation.
We are told that duty is what we owe. It is to be remembered that when we have done all we are unprofitable servants. The talent hid in a napkin was duteously safe. But there is a higher duty to Him who gathers where He hasnot scattered. What is due is, in fact, greater than what we owe. The educative and evolutionary quality of our experience depends upon this. And it is here that the distinction between the higher and lower duty may be found. It is a principle in chancery law that he who seeks equity must do equity. Similarly those who desire to ascend or progress must fulfil all the lower stages of growth and be free of what they owe before they can undertake the rendering of their due. Renunciation also begins here. The old story of the servant, forgiven a large debt, and turning on his fellow and debtor illustrates this. The ceremonial law of the Jews for example, was an educative force in the direction of insuring the recognition of those in authority, crude symbols of the divine. Our modern taxes and tariffs have precisely the same educative effect as the tithes and offerings of old, the modern method reaching a more practical result.
There is a Principle or Power in the Universe which provides for all creatures. It is generally known as Providence. It is called God and Karma and the Law. When men consciously ally themselves with this Power they also become Providers. They learn that it is more blessed to give than to receive. They also learn which is the river, the water or the banks that confine the water. The promptings of evolution, of the Kumara, the immortal One that ensouls a man and makes him divine, carry him forward along the line of least resistance. It is the business of the river to reach the ocean, not to break down the banks. All this implies action, and the formation of character. While Fohat is in manifestation, duty means to act, to do. To do justice, to love mercy, to walk humbly before the inner god. To love that Holy One with all the heart and mind and strength, and to see in one's brothers the same object of devotion is to conform to the will of the Higher Self. Duty on the lower levels of life is a means for the development of the lower manas or brain mind.
Ben Madighan.
Ben Madighan.
Let us dissect away certain overgrowths which obscure this point. Obedience to duty is often only conscious, half conscious, or unconscious fear of the consequences of neglect. A child who has burned his finger thereafter dreads the flame, and the dread persists when the memory of the burn has died out of his practical consciousness. Many honest people do not steal because they retain an unconscious memory of the disgrace attending a revealed theft in childhood or in a previous incarnation. Fear, hope of reward or commendation, these two, whether conscious or existing in their effects as the fixed habit of performance, must be eliminated as inspirers of action before we can see how much remains. It is possible that with most of us not much of the pure golden sense of duty would remain in the bottom of the crucible.
Actions whose performance is a duty are not always unpleasant. For instance, to eat is a duty, because at a proper time the Law, manifesting as hunger, demands it.
The Law arises twofold; outwardly it manifests as circumstance, presenting at every moment a tangled maze of paths of which any one may be selected; internally as the impulsion to select one particular path of these many. In his spiritual thought, the inner man has already traversed that path. In outer fact it remains for the terrestrial man to imitate in the concrete. The sense of duty is the reflection in the outer consciousness of this picture of action existing in the inner, which picture, in the inner world,isaction. It may be dimly or brightly mirrored, the sense of duty weak or strong; its concrete imitation may be effected or not, duty done or not.
Herbert Coryn.
Herbert Coryn.
BY M. S. L.
Itwas a big toy shop in West Twenty-third Street. There were crowds of people hurrying by, for to-morrow would be Christmas Day and all those who had children to love were busy buying presents. The shop windows looked very gay indeed.
There were all sorts of toys you could imagine. Lots of new mechanical toys, steam engines that ran on a real track, dancing bears and a cat which played the fiddle. In the middle of the window was a tiny fir tree all lit up with colored lights and its boughs covered with gay ornaments. Santa Claus was there, too, and on his back he carried a pack from which came a stream of candy and toys.
All these things pleased the little boys and girls very much. There were a number of them out shopping with their parents. The boys admired the mechanical toys, but the little girls went straight to the other shop window where there were oh, such a lot of dolls! China dolls and wax dolls; dolls from Germany and dolls from France; dolls that could say "Mamma," "Papa," and others that could even sing a little song and say "Now I lay me." The finest doll was a young lady who had just arrived from Paris. Mademoiselle Fifine had brought with her a trunk of fine costumes and some of these were spread out beside her in the window, to the great admiration of the other dolls. There were pink silk frocks and blue satin ones; hats and bonnets trimmed with real lace and ostrich feathers, and, in fact, all sorts of nice clothes for evening wear and morning wear, and all occasions.
Away down in a corner of the big window were two little dolls that nobody noticed at all, and this was strange, for they were really very pretty; but I suppose they were unnoticed in such a crowd of fashionable dolls. One of these two was a little lady straight from Japan, and the other was a New York District Messenger Boy. The Japanese doll was dressed in a lovely gown of purple silk all covered with yellow butterflies. Her hair was done up in a shining black coil on the back of her head and was all stuck through with tiny jewelled pins. In her tiny hand she carried a paper fan. The little messenger boy stood very proudly beside her. He wore a suit of dark blue clothes and on his head was a little cap such as the New York boys wear; he carried a black book in his hand and looked very alert, as though he were just about to deliver a telegram to you.
These two from the corner of the window all day had watched the people passing up and down the busy street. That is, the Japanese doll had watched the passers by, but the Messenger Boy had watched her more than anything else. He thought she was the oddest and prettiest little lady he had ever seen; her eyes were so black and shiny, her cheeks so rosy and her tiny mouth just like a round red cherry. And then she sat up so gracefully and held her fan with such an air! "She isn't a bit stiff," thought the Messenger Boy, "I believe I will try to make friends with her." So he cleared his throat and said "ahem!" The Japanese Lady gave a tiny jump. You see, she was so surprised! Then she gave a shy look atthe Messenger Boy and twirled her little fan. She saw that the Messenger Boy was about to speak to her and this pleased her very much, for the other dolls in the window had treated her with contempt and snubbed her because she was a foreigner. Even the French Doll had refused to be friendly, and this was rather odd, because she was also a foreigner. But she said the Japanese Doll was outlandish and had no style about her. The Japanese Lady was too polite to make any rude remarks in answer, so she had just remained silent.
She now began talking to the Messenger Boy and they soon became fast friends. So satisfied were they with each other's society that they quite forgot the rude dolls.
It began to grow late in the afternoon and now very few children passed by. But there were more big people than before; they passed into the shop and soon the dolls began to go from the window. Mademoiselle Fifine went and most of the pretty dolls followed. Nobody seemed to want the Japanese Lady or the Messenger Boy, but they did not mind that at all, for they were quite content to be together. The Japanese Lady had described to the Boy all the beautiful things she had seen in far away Japan, while the Boy had told her in return of some of the wonderful sights to be seen in the big city. They grew very confidential, and at length their affection became so firm that they vowed to remain true friends as long as they were dolls, which was another way of saying as long as they lived.
I have said that almost all the children had gone home because it was getting late, and now the electric lamps were lighted, but there were still four little girls who were looking in the gay window on Twenty-third Street. Two of them were nicely dressed and their bright faces peeped out from warm furs. They looked so full of joy that it made your own face beam in return. Their nurse was with them and they were out doing their Christmas shopping.
"We've bought most all the presents we mean to give to-morrow, and now we can each spend our very own two dollars," said Bessie.
"Yes," answered her sister Alice, "Wasn't it nice in Uncle Frank to give us each two dollars to spend. It's much nicer to buy your own present, I think."
They were looking in the window of the toy shop as they spoke and both little girls at once spied our two friends in the comer of the window.
"I am going to buy that dear little Japanese doll," said Bessie.
"And I want that cute little Messenger Boy," said Alice.
The Japanese Lady and the Messenger Boy looked very happy at this, for they thought it would be very nice to go to live with two such dear little sisters. So they smiled and nodded at Bessie and Alice, but the little girls never saw it. This was not strange, for they had never heard that all the dolls come to life on Christmas Eve.
Now all the time the two small sisters had been admiring the dolls, there were two other children who were looking at them just as eagerly, but who were very different in appearance from Bessie and Alice. For these children were very poor indeed and did not expect to have any doll at all on Christmas morning. They lived away down in East Fourteenth Street with their big sister. Their mother and father were dead and the only one they had to take care of them was this good big sister who loved her two little sisters very dearly and did all she could for them. They all lived together in two little rooms, and Maggie, who was ten, did all the housekeeping, while Annie, who was eight, helped her as much as she could. They had just been to the great department store where the big sister worked and had left some supper for her, because this night she would have to work until half-past eleven.
They were now on their way home, but although they were very cold and shivered through the thin garments they wore, they had to stop to see the beautiful dolls.
"Oh, jest look at this little doll in the purple dress, ain't she grand! See the little yeller butterflies all over her! I wisht I could have her for Chrissmus," said Maggie.
"I'd ruther have the little boy in the blue suit," answered Annie. "He looks jest like a fair messenger boy. Ain't he cute?"
And the two children pressed their faces against the window in profound admiration of the wonderful dolls. After a while they moved away.
In the meanwhile Bessie and Alice with their nurse had entered the toy shop. After admiring the various things each purchased the doll she liked best. These were carefully done up by the salesman and the two children started for home.
They were at the corner of Broadway and about to cross for a cable car when Bessie caught sight of our two little Fourteenth Street children.
"Oh, nursie, do let us see those two poor little girls. They don't look as though they were going to have any Christmas at all!"
"Never mind them, Miss Bessie, it's time you were home."
But Bessie would not be persuaded and Alice seconded her. "Mother likes to have us kind to our poor little brothers and sisters," said she, "please nurse, let us speak to those little girls." So the nurse rather reluctantly consented and the two children hurried and soon caught up with Annie and Maggie.
"How do you do," said Bessie, all out of breath. "Please, wouldn't you like to have a Christmas present? We are going to have a whole lot of presents to-morrow and we bought these with our very own money. Please take mine," and she thrust her package into surprised little Maggie's arms.
"And please do take my present," said Alice, going to Annie. "Indeed, I will have a lot more," and she handed her package to the astonished little girl.
"We wish you a happy Christmas," said the little girls in one voice, and before Maggie and Annie could speak, they had both hurried away.
To say that our children were astonished, hardly expresses it. They hugged their bundles and stood on the sidewalk staring after the two little girls as though bewildered. Maggie was the first to recover.
"Oh, aint it too good to be true, we'll have a real Chrissmus, now, won't we?" What kind little girls them was, wasn't they? They wasn't a bit stuck up!"
"No, indeed!" answered Annie. "I'm so s'prised I don't know what to do."
But it was growing cold and the two children were forced to hurry along. They did not say much as they hastened through the crowded streets but their hearts were dancing with joy. When they at last reached home they rushed up the long tenement stairs and stopped in the hall before their door. "Let's go to bed right now without opening our bundles," said Maggie, "and then to-morrow morning we can wake up and have a s'prise jest like we wuz rich children!" Annie agreed to this and the two children were soon fast asleep in their small bed in the cold dark room.
On Christmas morning two children in a beautiful home on Madison Avenue were dancing around their nursery full of happiness over the lovely presents that had been made ready for them during the night. They had so many gifts that they never missed the two presents they had given to the poor little sisters the night previous, until suddenly Bessie clasped Mademoiselle Fifine in her arms and said:
"Oh, you dear French dollie, you are very beautiful, but I do not think youare nicer than the sweet little Japanese doll I saw in the shop window last night!" How Mademoiselle Fifine would have liked to turn up her tiny aristocratic nose at this, but she couldn't.
And Alice said, "Do you know, sister, it seems to me that this is the loveliest Christmas we have ever had."
"I think it must be because we know that somewhere in this city there are two little girls who are having a Christmas treat because of us."
"It is quite true what mother taught us, that 'It is more blessed to give than to receive.'"
Down in East Fourteenth Street two little sisters had slept all night cuddled close together for warmth. Bright and early they waked up on Christmas morning and Maggie's first words were:
"Annie, do you know I dremt that the little Japanese doll we saw in the toy store wus in my bundle."
"That's queer, for I dremt that the messenger boy was in my package!"
Then Maggie got her package and sat up in bed, carefully undoing the wrappings of paper, until, at last, smiling before her lay the little Japanese Lady!
And Alice opened her parcel, and, when the last paper had carefully been removed, there was the Messenger Boy all ready to say "How do you do!"
How very happy our two little girls were! They got out of bed very softly, so as not to disturb big sister, who was very tired from her night's work, and they danced around the cold room, hugging their dollies and kissing each other and the dollies indiscriminately.
"This is the very bestest Chrissmus I ever had," said Maggie, at last.
"I only hope the two little rich girls have as nice a one," added Annie.
"I'm very glad we came here, aren't you?" softly called out the Messenger Boy to the Japanese Lady.
"Yes, indeed," replied she. "I'm sure these dear little girls will love us very much."
"And we are not separated," said the Messenger Boy.
The Japanese Lady did not reply to this, but she smiled very sweetly and twirled her little fan.
"Slowly the Bible of the race is writ,Each age, each kindred adds a verse to it."
"Slowly the Bible of the race is writ,Each age, each kindred adds a verse to it."
"Slowly the Bible of the race is writ,Each age, each kindred adds a verse to it."
"Slowly the Bible of the race is writ,
Each age, each kindred adds a verse to it."
ub
UniversalBrotherhood or the Brotherhood of Humanity is an organization established for the benefit of the people of the earth and all creatures.
This organization declares that Brotherhood is a fact in nature.
The principal purpose of this organization is to teach Brotherhood, demonstrate that it is a fact in nature and make it a living power in the life of humanity.
The subsidiary purpose of this organization is to study ancient and modern religion, science, philosophy and art; to investigate the laws of nature and the divine powers in man.
This Brotherhood is a part of a great and universal movement which has been active in all ages.
Every member has the right to believe or disbelieve in any religious system or philosophy, each being required to show that tolerance for the opinions of others which he expects for his own.
The Theosophical Society in America is the Literary Department of Universal Brotherhood.
The International Brotherhood League is the department of the Brotherhood for practical humanitarian work.
The Central Office of the Universal Brotherhood Organization is at 144 Madison Avenue, New York City.[4]
(Unsectarian.)
"Helping and sharing is what Brotherhood means."
iblI.B.L.
I.B.L.
I.B.L.
This organization affirms and declares that Brotherhood is a fact in Nature, and its objects are:
1. To help men and women to realize the nobility of their calling and their true position in life.
2. To educate children of all nations on the broadest lines of Universal Brotherhood and to prepare destitute and homeless children to become workers for humanity.
3. To ameliorate the condition of unfortunate women, and assist them to a higher life.
4. To assist those who are, or have been, in prison, to establish themselves in honorable positions in life.
5. To endeavor to abolish capital punishment.
6. To bring about a better understanding between so-called savage and civilized races, by promoting a closer and more sympathetic relationship between them.
7. To relieve human suffering resulting from flood, famine, war, and other calamities; and generally to extend aid, help, and comfort to suffering humanity throughout the world.
It should be noted that the officers and workers of the International Brotherhood League are unsalaried and receive no remuneration, and this, as one of the most binding rules of the organization,effectually excludes those who would otherwise enter from motives of self-interest.
None of the officers hold any political office, the League is not connected with any political party or organization, nor has it any political character, it is wholly humanitarian and unsectarian.
The alterations referred to in last issue ofUniversal Brotherhoodas about to be made in Headquarters are now nearly completed. The offices of the different departments have all been renovated presenting a very bright and cheerful appearance.
The rooms formerly used by the Theosophical Publishing Company have been fitted up for the private office of our Leader and for the Reference Library and Reading Room and for the office of the Literary Department of the Universal Brotherhood Organization.
The Theosophical Publishing Company has moved downstairs to the front basement and to the front office on the main floor (in the front part of Aryan Hall) which hitherto was used by our Leader for her private office.
In every way the new arrangements will greatly facilitate the work of the various departments.
We are all delighted to have with us now as Mother of the household, Mrs. L. E. Kramer, who with her husband, J. O. K. Kramer, and her son Ernest Kramer have brought such a home feeling into Headquarters that we are like a happy, united family.
On December 15, 16, 17, the H. P. B. Lodge, U. B. No. 10, held a bazaar in Aryan Hall. It was throughout very successful and the entertainments on Thursday and Saturday evenings were much enjoyed. The members of Aryan Lodge united with the H. P. B. members in helping with the preparations and during the Bazaar. A large hamper of goods was sent from Meriden, Conn., which had been contributed by members in Meriden, Hartford and New Britain; a contribution of articles was also sent from Buffalo; these were very much appreciated.
The H. P. B. Lodge is now entirely free from debt and enters upon the New Year with fine prospects of success. Lately several new members have joined the Lodge; these are active young workers and are enthusiastic to help the Cause.
Several of the small articles left over from the Bazaar were sent down to the East Side Mission where a Christmas Tree is to be given to the children. Mrs. Kramer, Mrs. Deen Hunt, and Bros. Leonard and Hecht are busy making preparations for this, and it is being looked for to with great expectations by the children.
A Bazaar was also held December 15 and 16 by the U. B. Lodges in Boston in one of the largest and best halls, centrally located on Tremont Street, the main business street of the city. It was one of the most successful events of the kind held this year in Boston and has brought excellent financial results.
In accordance with suggestions made some months ago by our Leader in this magazine, the Sioux City Lodge of U. B. held a Bazaar with excellent results. Part of the proceeds were taken for local work and part sent to the Central Office for the general work of the organization. If all Lodges would carry out work of this kind, how they could build up their local work and also help the Centre! Some of the other Lodges have reported work in this direction, but we have not yet received details.
A concert was recently given in Providence, R. I., for the benefit of the War Relief Fund of the I. B. L. It was well attended and successful.
Frank C. Berridge of Victoria Lodge, B. C., writes Dec. 13th:
"We are having a Brotherhood concert here to-night and think it will be a great success. We have started a Lotus Circle here at last and have ten children already. We are to give them a Christmas Tree on New Year's Day. The Sunday evening public lectures are well attended and we are getting along nicely in Victoria."
Lodge 70, U. B. (Chicago), held an entertainment Dec. 14th and realized a good sum for the War Relief Fund. Bro. A. M. Smith writes: "Everything moves along well here. Our members are very united and have fullest confidence in and sympathy with the Leader. Our meetings are very well attended."
Letters from Dr. J. A. Anderson and Bros. Griffiths and Johnson give favorable accounts of Lodge work in San Francisco, and of both the U. B. and the I. B. L. meetings. Several new members have recently joined. The whole coast is looking forward to the U. B. Congress at Point Loma.
Bro. Beckett sends good news from Toronto. All the members are active and desire to still further aid the work and add to the success and solidarity of the movement.
The members of Universal Brotherhood will remember that soon after the last Convention of February 18th some of the members of the Narada Branch of the Theosophical Society in America, Tacoma, Wash., who did not accept the Universal Brotherhood Constitution brought suit against the Tacoma U. B. Lodge to obtain possession of the property of the Lodge. The case was non-suited and dismissed. They then carried the case to the Supreme Court of Washington, and we have just received copy of the judgment as follows: