The Unitarians of Jowai have decided to hold weekly meetings of the Unitarian women for prayer and mutual advice from November, 1896, and they have since been regularly held every Thursday evening.

Six hundred copies of Khasi Tract No. 1, "The Religion of God," and one thousand copies of Tract No. 2, "The Unitarian Faith stated in the Very Words of the Bible," were printed during the year 1895-95 at a cost of forty-one rupees and twenty-seven rupees respectively. Sixteen rupees, thirteen annas, were received from Miss Emily Sharpe of London as help for printing Tract No. 2. Besides these reprints, three hundred copies of new Tract No. 3, "Jesus a Unitarian," written by a friend, were printed in large types. These Khasi pamphlets have done wonderful work in spreading the knowledge of the Unitarian faith. A Unitarian Catechism in Khasi, written by Mr. Robin Roy for the use of our schools, will shortly be printed.

Post-office Mission work has been successfully carried out at Jowai. Advertisements were made in the Indian Messenger, Calcutta, and The Times of Assam, Dibrugark. Throughout the year, packets of English and American Unitarian tracts were sent out to various parts of India. The demand for Unitarian tracts was very great immediately after the departure of the Rev. J. T. Sunderland from India. Khasi and English tracts were sent to all inquirers living in the Khasi Hills. A sufficient stock of English and Khasi tracts was kept at Shillong and Cherrapunji.

Application was made to the local government for appointment of our minister, the Rev. David Edwards, as a marriage registrar under Act XV. of 1872 (the Indian. Christian Marriage Act). This has since been granted and notice given in the Assam Gazette of Nov. 21, 1896.

After the meeting was over, we left Nongtalang for Deoki, and the Unitarians of Nongtalang and Nonglamin-men, women, and children-came along with us for about a mile. After prayer and singing of the parting hymn, "Khublei, khublei, ko lok ba leit baroh" ("Farewell, farewell, O dear friends!"), we parted with them, full of enthusiasm and hope for the triumph of the gospel. We arrived at Dowki at about 2 Dowki is a small village on the left

P.M.

At

bank of Mangat River, just at a point where that river enters the plains of Sylhet. Opposite Dowki, on the right bank of Mangat, is a huge rock, said to be the habitation of a god called "Burhill." We went to see the rock, crossing the Mangat by a canoe. the foot of the rock dwelt a very old fakir with silvered hair. He told me he had been there under the shelter of the rock for forty-eight years. He appeared to be a Mussulman, and I asked him, "What is the name of this devta [god]?" He said, "Adam." He showed us the way leading to the devta. It was a narrow passage through the rocks, and we had to crawl on our hands and feet; it opened into a small cave on the other side of the big Burhill rock. The devta was like a prostrated elephant, apparently made of earth and whitewashed with lime. On return I again asked the fakir the name of the devta, and this time he told me it was "Burhill." I asked him many questions in Hindustani regarding the non-recognition of devtas by the Mussulmans who worship only one Allah, to which he replied very cunningly.

While a boat was being got ready to take us to Companyganj, I preached to a number of villagers who came to see us. At 9 P.M. we left Dowki by a boat; and while it glided down the current we sang the Khasi translation of Marean's Hymn, "My life is like a little boat." Oh, how we enjoyed the spirit of that hymn!

20th October, 1896.-Travelling all night, we arrived at Companyganj the next morning at 5 A.M.; thence, taking tickets, we went by the morning train to Tharia Ghat, a place of importance at the foot of the Khasi Hills. We came to Cherrapunji the same day and put up in a house specially arranged for us by Mr. Sahon Roy. There was a meeting in the evening, and two young men were formally received into our society. Another meeting was held in the evening of the 21st. There was quite a large gathering, and addresses were given by Iang Kassar, our vigorous worker, and by myself. On the evening of the 22d we had a pleasant gathering, and I explained to Mr. Sahon Roy how to use the responsive readings in meetings.

We left Cherrapunji on the 23d. Mr. Sahon Roy, Kiton Roy, and Jubeshon accompanied us for about a mile. These

priate Scripture passages and meditations, such as fit the heart for its nearer approach to God, suitable to this season, we refer our readers to a book entitled "Leaflets for Lent," which has been beautifully praised by Dr. Martineau. In this little book, by turning a page each day through Lent, one can follow the life of Jesus from the wilderness to the last morning. The selections other than Scripture are from manuscripts of Rev. W. P. Tilden, left with his daughter, Mrs. Laura Tilden Greene, and by her prepared for publication. Copies can be had at 25 Beacon Street, Boston.

We gratefully take our selections this month, for "One Upward Look," from the pages of this inspiring and consecrating book.

WE give a good deal of space Problem of in this number to the article Luxury. by Dr. Bixby, not only because it is so timely, but because it presents in a most thorough manner all the important arguments in this very difficult and exceedingly important problem. We hope our readers will call the attention of others to the valuable help given by Dr. Bixby's article.

While there is nothing crudely puritanical in his conclusions, yet he substantially proves that "while there is a luxury that is innocent and approvable, there is another that is most baneful and reprehensible," that "the criterion is always the effect upon character," and that the point never to be lost sight of is that the whole purpose of a social commonwealth is to realize the ideal proposed by Jesus Christ,-"the ideal of a true human brotherhood."

To reconcile Men to God.

A STAINED, yellow, agedlooking pamphlet came into our hands the other day, which proves to be the address delivered seventy-eight years ago, by Henry Ware, at the installation of John Pierpont to "the pastoral charge of the church in Hollis Street," Boston. The address is an admirable study in method of presentation, earnestness of purpose, and clear doctrinal soundness. A few passing expressions alone separate it from the thought of to-day.

The argument advances with the tramp of a moving column toward the enemy, the old doctrines of sin and atonement, and

passes over their overthrown bodies to the triumph of a clear new philosophy of life. God alone is the author of our doctrine of reconciliation. By light imparted to the mind he is seeking ever to avoid estrangement and renew friendship; and the place of Jesus was as a messenger of this enlightenment, bringing men by his example to newness of life, raising men to a life of holiness by inducing them to present themselves to God a living sacrifice. And this purpose Dr. Ware urges as the very work to which every Christian minister is called. It still remains so.

With Warning.

A NEW Monthly journal called the Religious Outlook has just appeared, published in Columbia, S.C. It appears to be a comprehensive and well-edited though perhaps over-serious magazine. At all events it seems to take Unitarianism with more than gravity, if not with a species of apprehension. Of the "New Year Greetings" which appeared in our January number, we read the following concise summary:

"Unitarians are the salt of the earth, and must bestir themselves to purify the thought and conduct of the nation. They must be more aggressive. They must stop shedding tears over others' imperfections, and devote themselves to their own improvement. The promise is great. They are doing their best to make those that differ realize that the religion of Jesus is a life rather than a creed. The religious and intellectual conditions of the country are becoming more congenial to Unitarianism, and Unitarians are arousing and concentrating their energies to take advantage of the oncoming religious reciprocity. The liberal faith has a harder battle in England than in America. The old creeds being founded on myths, to Unitarianism is largely due the credit of emancipating mankind; and, while their religious thought has made such enormous gains, they must have more organization and systematic effort." But the warning with which our esteemed contemporary follows this kindly notice of our work and hopes is curiously suggestive must we say of mingled fear and timidity. It is, "A prudent man seeth the evil, and hideth himself."

FOR simple devoTruth v. Orthodoxy. tion to the highest principles of earnest purpose, no impeachment can possibly be proposed against Dr. Lyman Abbott. He is noted as а moderate, progressive, scholarly searcher for enlightenment and truth. His contributions to modern fields of thought, such as the relation of practical religious life to the social problems of the day, and the influence of the theory of evolution upon theology, have been very popular and effective.

Now, however, that in the course of his studies he gives expression to some quiet elemental and well-authenticated truths about the books of the Old Testament, a storm of indignant protest breaks from the ranks of Orthodoxy. All Dr. Abbott has done, as far as we can ascertain, is to state the well-known view of all modern scholarship, that the Old Testament books are literature, belonging to the various periods in which they were composed, and reflecting the methods and manners of their own time. For instance, the Song of Solomon is a lyric idyl, while Exodus is constitutional history, and the book of Job a dramatic poem. This is simple matter of fact, and indeed in application lights up with interest and meaning our present-day study of the Bible. Dr. Abbott, in endeavoring to elucidate and make real and living the meaning of the book of Jonah, showed how the very essence of the work was its satire, "conceived in the spirit of Oriental imagination, and depending for its value on the lesson it thus seeks to convey." This interpretation makes the story of the whale at once intelligible, as a bit of ridicule intended to provoke mirthfulness against that narrowness of spirit, that religious provincialism, which the prophet antagonized, and serves as a background to the description of the prophet's conception of God as "gracious and merciful, slow to anger, of great kindness."

For this earnest attempt to popularize the true method of Biblical study the Manhattan Association of Congregational Ministers passed a vote of censure, without naming Dr. Abbott, but referring to the "current public utterances of a prominent Congregational pulpit," and "deploring the probable effect of such teachings."

We fear the association will become hypo

chondriac if it is to make a permanent habit of deploring the proclamation of truth even from its own pulpits. Let it close its divinity schools.

Smoke from the Presbyterian Fire.

panic occurred at the mid-winter session of the Brooklyn Presbytery, when Dr. John Fox moved for a committee to inquire into the sound Orthodoxy of Dr. Charles Cuthbert Hall. The members seem to have regarded the motion as a puff of smoke indicating a dangerous fire in their midst, and well they might; for has not Dr. Hall just been elected to the presidency of Union Theological Seminary?

If heresy is here, where can sound Orthodoxy be? Doubtless this is but an escaping flame from an internal conflagration that will not easily be extinguished. An outlet must be made somewhere; and perhaps Dr. Hall, so universally beloved and respected, whose long ministry has been so vigorous and so fruitful, may prove a beneficial fireescape for the imprisoned brethren's relief.

The Fight for

Freedom.

AFTER the election of Dr. Charles Cuthbert Hall to the presidency of Union. Theological Seminary, the retiring president, Dr. Thomas S. Hastings, in his address of welcome, referred to the past policy of the seminary, and said::

"If those who oppose us think that they are going to gain anything against the independent feeling of this seminary by the selection of Dr. Hall, they will be mistaken. Dr. Hall has been with me all through these years of conflict and trial, and I know that he has stood like a rock. If there is anything that I hate, it is a coward, especially an ecclesiastical coward. I like to see men take a manly stand; and I think that people will see that I have been nothing to what Dr. Hall will be in facing all enemies, whether it be a session, presbytery, or even a General Assembly. The Church will find that we are all right. They have got to keep their hands off, however. Union Theological Seminary means to govern itself in spite of any presbytery or General Assembly."

In reply, Dr. Hall said that he could say Amen to all that Dr. Hastings had said. He wished most clearly to be understood in declaring that the faculty of the Seminary would never seek to "disparage other persons reaching conclusions different from our own in matters of doctrine or life; but what we shall welcome is a similar manifestation of Christian courtesy on the part of brethren in the Church everywhere."

PROF. CROOKEs, of Form for the Spirit. the English Society of Psychical Research, has recently delivered an address which has called forth an extensive discussion of the exceedingly speculative inquiry, "Is there an ethereal body?" It is a subject of peculiarly personal interest, notwithstanding its abstractness; for every one now in possession of a visible earthly body feels an intense curiosity as to the possibilities of some recognizable form for the liberated spirit, and is anxious to hear the opinions of such authorities in psychic research as Prof. Crookes.

We are afraid, however, very little satisfaction will be derived from the suggestions -they can hardly be said to be moreoffered in Prof. Crookes's address. As far as his definition goes, of what is desirable, from our present point of view, in an ethereal body, no one can quarrel. He says:

"My own picture of the constitution of spiritual beings would make them centres of intellect, will, energy, and power, each centre retaining individuality, persistence of self and memory, and each mutually penetrating, while at the same time permeating, what we call space."

That is very surely what we should all desire; but how can we imagine such "retaining of individuality" if, as Prof. Crookes seems to think, we are not to be recognizable by one another in the future state? What possible purpose can be served by any spirit form if it does not bring us to the knowledge of others and of ourselves as retaining our individuality?

It is at least consoling to find that Prof. Crookes has no shred of evidence or argument in support of his "suggestion"; and, if in our desire to allay our curiosity we fall back upon the only legitimate means at our

The First Sunday in Lent.

"As many as are led by the spirit of God" to feel the power of sonship will ask, as did Saint Paul, under the blaze of divine light flooding his soul, "Lord, what wilt thou have me to do?" It is the soul's planting season, the time of breaking up the fallow ground of religious indifference, draining the bogs of worldliness and planting the redeemed lands with grains. No harvest is too great for a child of God to hope for. To pass through one of these seasons without turning a furrow or dropping a seed is to miss a providential spring-time.

The Second Sunday in Lent.

Be strong in the Lord! Look aloft! Open your soul to the Holy Spirit, so that "by pureness, by knowledge, by long suffering, by kindness, by love unfeigned, by the word of truth, by the power of God, by the armor of righteousness," ye may "be strong in the Lord, and in the power of his might."

The twofold love of God and man, the love of God humanized and the love of man spiritualized, must work together like the two halves of the human heart in purifying our spiritual life and in giving to the pulse a strong and healthy beat. Man draws strength not only from the sunshine of fa