Omaha Daily Bee Newspaper, July 16, 1893, Page 10

10 — THE OMAHA DAILY BEE: SUNDAY, JULY 16 WHAT REFORM JUDAISM 1S | Rov. Loo M. Franklin Defines It as the Re- ligion of the Prophets, PLACES THE SPIRIT BEFORE THE WORD An Intelligent Exposition of Modern Juda- 1am—Addressed to the Nebraska Chi tauqus st Fremont—Thelr Views of the Bible, A very interesting discourso on *“The Mod orn Jew and his Belief” was read by Rev Yeo M. Franklin of the Congregation of Is- rael of Omaha, last Thursday, before the Nebraska Chautaugua at Fremont, a brief mention of which appeared in Friday's dispatches. The following is a copy of the locture as it was delivered: Ladies and Gentlemen: It is with no small degreo of pleasure that I rise to address you WE aftertoon, ot only becatiss I must fally and most heartily appreciate the rare dis- tinction that is 6 to speak before di- ence such ns this, but also because the sub- joct that has been nssigned to me for discus- siou is one of which my heart is full; one to the knowledge of which 1t is my and my duty; and one for which I hope to have enlisted your interest and your sympathy cre I shall have spoken many minutes, If in the daily life of men and women there be one thing that is eminently essential rerequisite for their happiness and well be- Pn,, it is the sympathy and fellow feeling of those about them. ithout sympathy,with- out love, without manifested friendship, man’s life beeomes like a flower deprived of rain and sunshine, that soon fades away and loses all its loveliness. And if this is so of the individual, it is pro-eminently true of the mass of individuals, the people, tribe, community or nation. If in the pages of history you seek for an example that shall be an apt and fitting fliustration of the truth of what we say, tirn to the story of outcast Judah,to the trials and vribulations of that “‘tribe of wan- dering foot,” and you shall find that cast out through envy, mahce, hatred, from the high- Wiys an 8 of tho nations, its very became cou , projudice and malediction. this prejudice spent its force and energles through declining centuries? Lot the perse- cution of the Jews in that hotbed of tyranny, TRussla, give answer to this question; lot the acts of the bigoted anti-Semites in Austria and Germany give answer to this yuestion; aye, let the inequalities in politics and in so- cloty in this our own beloved country give answer 1w this question, and I doubt not that you will want no fuller answer. It is not my purpose at this time and place, my hearers, to enter upon & tirade against those who in the past and present feel it their mission to annihilate the children of the stubborn tribe of Judah, for that would b entirely out of place and at best not at all in accordance with my wont; I have prefaced this vaper with the remarks already quoted, because I believe most firmly and most truly that all dark Zfanati- cism is the result of ignorance and lack of knowledge, and 1 believe that the oppor- tunity accorded me today to speak before youon “The Modern Jew and His Belief” will tend to spread true knowledge on a sub- ject that has been all too long misconceived, and that with-the new light that shall be spread there shall come greater tolerance, greater forbearance, greater liberality, greater equality for a people to whom throughout the centurics the words of the poet have been applicable: “The wild dove hath her nest; The fox his cave; Mankind their countr; Israel, but the grave. Product of Centurles of Development. And now, without further digression, let s turn to our subject. That which is known s modern Judaism is, as its name implies, of recent birth. It is not, how- ‘ever, tho spontancous outburst of the present hour, but the gradual growth, development and fruition of couditions - that have been forming for well nigh a century past. Nor is iv_the re- sult of a creed formulated in conclave or in conference, but it is the necessary and in- evitable result of circumstances and condi- tions brought about by natural causes. While in the older countries and in the early conturies the Jews were deprived of all the privileges that were accorded to their gen- tile nelghbors, when thoy wore shut up in the narrow ghstto of Russiaandof Italy or confined within the ‘“Judengasse” of Germany; when they were harrowed by the 'uuspeakable and indescribablo tortures of the Spanish inquisition, there was but one hope, one ray of light that broke through the impenetrable dorkness, and that was the consciousness that of the religion of their fathers there was no power stzong enough to deprive them. Feeling that this was their only hope, their only support, they clung to it with a tenacity that words canmot dscribe; aye, so fearful were they that they should not rulfill its every mandate that they became slaves to the very letter of the law, and in many in- stances sacrificed the spirit to the letter. As tim changed, however, and the Jew acquired an equal footmg and position with his Christian neighbor, the at- titude that he assumed toward his religion underwent a change. His love, his zeal, his fervor for the faith of his fathers experi- enced no diminution ; quite the reverse,when there was granted to him froedom of thought and of speach he loved uven more fervently than before, if such were possible, the re- Digion for which he had sufferod 80 much, But his love was manifested in s _different way. Instead of clinging to it with a biind adoration as something fearful, something unapproachable, his eyes became opened,and ho lovea his religion for 1ts own sake, for the iower it gave him to soar to spiritual heights and to reach the very pinnacle of h n rfection and 0fGod. And 1n this place it may be well 1o emphasize a thought that cannot be too oft repeated, Tho tendency established at this time %o look upon religion as it is, and to view it in the light of progress and of thought, has survived all the manifold changes that time in its remorseless flight has brought. Judaism today tolerates no blind faith, or unreasonable iof; it asks of ita dovotees to believe naught save that which can be tested in the crucial fire of reason. Progress is its motto, reason its guide, truth its hope, God its only stay and support. . Deed, Not Ore l, ‘With the change In attitude toward his ullglnn that more liberal treatment accorded to the Jew, it was but natural that there should come a chauge in the manner of observing the mandates of his religion. In- stead of elinging tenaciously to the literal meaning, he took refuge in the observation of the spirit of the law. This necessarily carried with it an abrogation of ritual cere- monies. The passage in the holy writs or. daining that the words which God had spoken should “*be bound upon the hand and become as frontlets before the eyes,” and which In antiquity had given rise to the cus- tom of binding vhilacteres or according to the Hebrew name “Tiillin” upon the head and arms, received a grander meaning in its all ieal sense, that the words of God should be ever present to direct tho eyes to the abode of sickness and of suffering and to guide the hand to the support of tho weary and the downtrodden of the earth. ‘This is but one example of the hundreds that might be quoted did time permit, of the abrogation of ul mm"}: for the grander lesson of nlorlhllu that the observation of the spiriv teaches. With this change in the futerpretation of soriplural writings, or wore properly 88 one of the necessary conditions thereof, there eutered into the religious hfe of the Jewish people & more i essive spirit, & broader liberality and the desire to act and live in accordance with the spirit of the age, aud concommitant thereto as might naturally be au opeuncss to reason and to thought before undreamed of. And thus we word of explanation. Judalsm recognizes no sect within ftself; no lines of division bounded by time or place; the Judaism of today is in all its essential elements the Judaism of 9,000 years ago: the Judaism of Russia, Germany and France is practically, in its fundamental principles, the Judaism of America. Of this wo shall $3y moro at & Iater stage of our discourse, but for the present let this suffice. 1 have thrown out those romarks simply as a key note to what I shall now put be- fore you. While it 1s true that Judaism recognizes no division _into sects, it is not 80 fortunato as not to have reprosented within fuself different shades of belief, known by the different names which wo shall here enumerate: First, orthodoxy ; second, conservatism; third. reform, and fourth, radicalism. As already stated, in the essential eloments and i their funda- mental principles, these four divisions are practically the same. The most orthodox, as well as the most radical Jew, believes firmly and unflinchingly in the oneness of the Creator, and in his worship the one cries out 'with as much zeal and forvor as the other the words that have become the watchword of Israel, “Hear, O Tsrael, God is our Lord, God is one!” Both believe sincerely and earnestly in the immortality of tho human soul and in the divine mission of man to strive to reach human perfection. It is only in the non- essentials that they differ. Thus the ortho- dox Jew lays stress upon the lotter of the law, while his reform brother pays more at- tention to the observation of its spirit. The conservative Jew worships his God amid many forms and ceremonies; the reformer and radical care for no ceremony that doos not suggest to the mind and heart somo nobler sentiment or highor thought. But reform Judaism is what we generally mean when we speak of modern Judaism, and in this sense we shall use that term this afternoon,for in truth reform Judaism is the Judaism of today, especialiy in our own be- loved home, America, and we havo a right t hopo that as tho shackles of ignorance and tho fotters of social inequality shall be removed from our poor brethren across the waters that it shall become the universal Judaism, for it appeals to that which in man is most divino—his mind and heart. Elements of the Religlon. But in its nrll:h:? outlines roform Juda- ism is not the offspring of a recent hour. As a‘matter of fact it is essentially the religion of the prophets. Like unto the religion of Isaiah and Jeromiah, of Micah and the other prophets, ours today is a religion of deed and not of creed—of action, notof words. But while this is especially true of reform Juda- ism of today, we are not the first to recognize this truth. It is related 1 the Midrash that once a heathen approached the wise sage Hillel, one of the most learned teachers of the first Christian century, and thinking to taunt him addressed him as follows: “If you teach me all the tenctsof Judaism while standing on one foot, then will too, become a Jew.” Hillel, nothing daunted by the fellow's impudence, at onco roptied: +“Truly, my friend, I can do as you desire. All the tenots of Judaism are bound up in the single maxim: *Thou shalt love thy neighbor as thyself.’ This is the law—all the Tost is commentary thereto.” Thus even in the early days those of ad- vanced thought recognized, as do we of the reform school today, that truo religion does not consist in rite and ceremony, in form and dogma, but rather in deeds and actions that will edify the race of man. Turn to tho books of the prophets and read what there is written: “Behold, to obey is better thau to sacrifice,” are the words that the aged Samuel speaks to Saul. And these are the words that Isaish with prophetic inspi- ration addresses to the wicked people of Jerusalem: **When you spread forth your hauds I will withdraw mine eyes from you— yea, when you make many prayers I will not hearken unto you, for your hands are full of blood:: rather ‘wash yourselves, make your- selves clean, put away the evil of your deeds from mine eyes—cease to do evil; learn to do g0od.” And thus speaks the prophet Micah: *‘He hath told thee, O man, what is good— and what_the Eternal requiroth of thee; nothing but to do justice; to love righteousness and to walk humbly with thy God.” Thus it must bo clear to all who hear me that with us the command is not so urgent to beheve much as to do much, Still, let it not be imagined that there are not fundamental doctrines to be observed in Judaism as in other religions of the world. Ours is not an ethical culture scheme in which man is the center of the universe and his infinite mind the_directing and governing power that sways the destiny of men and nations. Our beliefs, though few in number, are fundamental, it seems, to all religious thought, and, modified in one way or another, mav be found existent at the basis of all religious progross in the civilized world today. rough outline of the creced as we teach it to our children may serve mostaptly in this place to bring out the leading ideas in this conuection. ‘What 1s Believed and Taught. First—We belleve In the absolute oneness and perfection of God. With us God is not to be divided into elements, parts or persons, but in His oneness He is absolute. He is perfect in that “all moral excellencies find thewr highest expression in Him.” Man is gifted with the desire and alility to become Godlike, and thus to rise to the pinnacle of human perfection, Second—‘*We beliove in a future exist- cnce of the soul in which God shall deal with it according to His justice, power and mercy. We do mol know how the future life is con- stituted, but we glory in the teaching of our religion thatall good and moral men, no matter what their religion be, will share in the blessings of the future life.” The Jew- ish heaven, I beg leave to add in this place, is not a place of definite size and position where the souls of the just bask in the sun- Light of eternal beatitude, but it is the state of the soul, satisfied with itself, happy in the consciousness of duty well performed, of a mission well fulfilled.” Hell, according to the Jews, is not the place of fire and brim- stono, but the state of the soul out of har- mony with itself and its environment. Such heaven is the brightest, grandest and most heavenly heaven—such hell is vhe darkest, blackest and most gruesome hell. But to pass on 10 the other artioles of the creed. Third—We believe in the absolute su- premacy of the bible as the source of spiritual truth. Fourth—We believe that love of fellow man is man's highes. aud grandest obliga- tion. Fifth—We believe that there is no per- sonal Messiah to redeem man from his sins, but that the only mediator between God and man is a lifo of righteousncss. The so- called time of the Messiah, according to the Jews, is only that time when all men will unite 1n the worship of the one God and live together In brotherly love, peace und har mony, Sixth—And last, though by no means least, of our beliefs is that of the father- hood of God, and the equality and brother- hood of man. In these six articles are contained the and essence of all d Judaism, but the views expressed, which to some may appear as being extremely radical, must undoubtedly suggest to tho minds of many of you who hear me a question oi no mean importance —‘How does the modern Jew regard the bible!” To treat this sub- Jject exhaustively would demand a lecture Tor itself, ana as our time is hmited, we must content ourselves with the merest outlines, Proper Subject for Oareful Study, ‘There 1 perhaps noother subject so nearly related to the daily life of men, that is so wrapped about with the dark cloak of ignor- ance, as'is the bible. Other works of litera- ture men read and study carefully in regurd to the time and circumstances under which they were written and compiled before thoy attempt to speak of them; but of the bible men steeped in ignorance spoak as though tkey knew all about it, its authors and its history. To some of our good friends it may seem strango and even audacious on my part to hint even for one moment that they do not kuow all about the bible. But such is un- doubtedly the case. But the fewest, ana they who have & comprehensive view of biblical literature, and those individuals are but the sirangest excepiions, have a are prepared to sum up in & word the char- acteristios that stamp veform Judaism of today as individualistic and as distioct in many scnses from the Judaiswm of the early . Its distinguishing marks are those we have already enumerated; first, ‘0 and liberal spirit; second, its its progressi: ?nu- Lo reason, and third, its abrogation uRmeaning ceren.onics. Wour Shades of Leilef, But lest we make ourselves liable to mis- laterpreiat '.o.-m -uu“mam-u definite idea of the time and circumstances to which the various books of the bible were written. To most persons the term bible is exprossive of a very vague and indefi- nite ~idea. They have an il de fined nouon that it is a writ- ten at one iime and by one author and perbaps they have even heard from their fathers (and consequently believe it to be true) that that author was iuspired, though of what iuspiration means they have B0t even the remolest Those who iwagiue m have a right Y to talk of the bible may be thrown into sev- eral classes, but a_fow of which wo shall here enumerate. In the first place there is the ignorant critic, who knows least about the bible, but imagines that he has solved all its mysterics and knotty probloms; then there is the literal critic who would have every word jnterpreted according to its vory lettor; opposed to him stands the mythical eritic who would find no truth at all in the writingsof scriptures; again there is the so-called scientific critic who argues constantly that the bible is opposed to science and henco must bo of little value; and then there are s hostof other critics, each of whom has some uniqua theory of his own, and which is nocessarily in oppo- sition to that of his next door neighbor. Reform Judaism and the Bible. Now all these theories cannot be corroct. Either the bible is inspired or it is unin- spired; either one class of crities works on o false premise or the criticism of the other must fall to the ground. And tha question arises—which is the correct view! From the standpoint of a meek theologian re- presenting the ideas of reform Judaism, we shall in a measure try to scatter the doubts, thatlike clouds have gathered together and obscure the brilliant rays from the sun of reason and of thought. How do we of reform Judiasm look upon the bible? Bofore auswering the question proper it may be well to say & word in re- gard to the manner in which we do not look upon this work, The bible is not, as many supposs, the roduct of one time or of one pen. It covers n its production a period extending over many centurios and bears upon fts face the mdubitable marks of various authors. Not all of the books of the bible are of the same historical import, and some of them must not regarded as sources of history in any sense. The bible is not all history, nor ail allegory, nor even all of a prophetic nature. Its twenty-four books contain a substratum of each of these elements, though each book has its own indiviauality and 1ts own defi- nite purpose. . It is commonly supposod by the ignorant masses that the entiro biblo is the product of revelation, though even the most ortaodox has claimed this distinction only for the five ks of Moses; but even when applied to these five books the masses fall into the most deplorable errors. Many, in picturing to themselves that majestic scene at Sinai’ height, when, above the battling of the ele- ments, the voice of God was heard, proclaim- ing to the terror stricken molg‘o“ the heave written law, imagine the Deity little else than a gigantic mun, before whom ordinary men appeared as pigmies. Because their 1g- norance or their narrow-mindedness makes it impossible to conceive a Deity who 18 the very center of the spiritual universe (a con- ception that base minds cannot reach), they are fo to the very depths of sensuous materialism, and their God becomes like unto themselves, a man, only larger and per- haps mightier. 1f, as I have dono, you ask the masses to aescribe their God, you will find this to be the case. Geonlus is Inspiration. With such an understanding of Delty, how utterly erroneous must bo thoir view of in- spiration]! Noed we say that they imagine that the fountain of inspiration ceased for- over to flow when the last prophot quenched his thirst in their refreshing waters? Need we say that they suppose that none save the biblical teachers, however much they longed for them, could taste of these most precious waters? ' Well do you know this to b tho case. And yot no impression could be more thoroughly opposed to the doctrines of mod- ern Judaism than this one, According to our conception ana_ that of all advocates of reform Judaism today, the sources of inspiration will ' never dry up as long as there remains a spring of human genius to feod their hungry streams. We believe that'every man of genius is i spired. We believe that every man who de- votes himself unto the good of others is in- spired; we believe that every man whose thoughts are liberal and heart is pure and unselfish 18 mspired. A Homer, a Virgil, a Dante and a Milton, a_Spencer, a Stewart Mill, a Morse and an Edison are as truly spired with o mission.from on high as ever was a Moses, a David oran £lijah. That we admit this does, not curtail our admiration for theso characters of ancient lore; theirs was o noble destiny and well did. thoy fulfill it. They were the first upon whom fell. tho mantle of fuspiration, but they have handed it down to future generations. But when we grant this, friends, ws seem to hear you ask as did one of the children in my Sabbath school but recently. If inspira- tion continlies why can we not, after the cx- perience of ull these centuries, form a new and better biblo than at first?’ ‘The question at first seems a plausible one, but nono the less may be casily disposed of. When we say that the biblical writings are wspired, orthat their authors wero wrapped in the robes of inspiration, we do not mesn that the words themselves' of holy writ are in- spired, for words are words and are ot human fabrication. What we mean to say is that the ideas, the principles laid down therein, are the product of inspiration, and the prin- ciples laid down being comprehensive in their scope—aye, allembracing—no mind can ever reach beyond ,them and therefore tho bible shail remain " over and unchangeably the same. Was Writteu for the People. To the scientific eritie who would find con- tradictions between the words of holy writ and the text books of his sciences we would say, that he makes a great mistake in seek- ing scientific truth in a book of pure moral- ity. The story of creation as yecounted in the opening chapt®rs of Genesis was never meant to be accepted as literally true, but that the people might comprohend the’ iden of a creative Kawer, the story was couched 1 language that would be intelligible to the masses. Indeed, in the very fact that tho bible teems to overflowing with the ailegori- cal lies its undying power. Each man may find some new truth in every allegory. and the oftener he reads it the grander will be its revelation to him. Were the bible writ- ten in a language whose meaning' lay on ti surface, it would soon become barren of use- fuiess and instead of giving to man new forvor with each repetition 1t would soon be- come a tiresome monotony devoid of any virtue. In this sense, and in this sense alone, the language of the bible is inspired. But what is more far-reaching in its influence than language, the fundamental principles, are the offspring of minds fired with the spark of geni nd set aglow with the bright light of moral power—they are the more truly in- spired and the frults of tholr inspiration shall continue to ripen in the minds and hearts of generations even yet unborn, Such then is the point of view from which the modern Jew regards the bible—as a-book of moral law written by men inspired from on high with genius unsurpassed and with moral power unequaled in the ages past or those which are to come. 4 Concerning Other Religlons. Trusting that we have succeeded at least in a measure in making this subject clear, we hasten to another theme that we trust will be as interesting to you as it is emi- nently importany for us that it should ~ be proverly and fully understood. ‘The subject referred to is: “The relation *hat the Jew bears to his neighbor of different religious convictions.” ‘Tne charge has often been placed agaiust the Jew that he is exclusive; that he shuts hamself up among his own kith and kin and will have naught to do with those who differ from him in religious faith. If in the ages past there has been some small measure of truth in this accusation it has been only as a result of continuous persecution and mal- treatment. Shall the slave fawn upon his master and try to mingle in his company? Shall the one held down by the strong arm of the oppressed kis the hand that holds hiw downt. Shall the victim of persecution sing the praises of the tyrant that oppresses him? If not, how then could the poor Jew of all the centuries gone by be expected to amalgamate and associate with those who looked upon him ouly to scoff and to scorn him, who touched him not with nd of gentleness and of caress, but the strong arm of the tyraut and op- pressor; who spoke to hun not with words of courage and of cheer, but with the harsh voice of command and {nsolence? But thank God, as that look, that hand, that volce has become milder, gentler, softer, the Jew has become more trusiful, 80 that taday in the fullness of his heart he would be one with all wen in all that makes for better, higher, purer life. And here let e ewphasize 8 fact that canuot be oo oft repeated. ks and periodicals we read constantly offthe Hebrew race. Now let me tell you, friends, there is no Hebrew race. ‘The Jew does not represent such a distinc- tion as is conuoted by the word ‘race”; he reprosents sololy and simply o religlous community striving for the establishment of & graund religious coaviction, the oaeness 1l elso ho is ono of the ims recognition. of the Creator; in masses and as suclf Loyal and Law Abidi As citizons we M'imm.-u- oyal to the flag of freedom, #Hd ¥ think that I'can say it without boasting that your judges wifl tell you that of all the cjpizens of this grand and most beloved country there is none who is more peaceful and more law-abiding than thoJew. Wo look upon those who differ from us, not, as matiy suppose,as our natural enemies, but wo ragara them as having as full & right to thoig cenvictions as the bost of us may claim, “Have we not all ono Father, "hath ¥ibt" God created all of us?” we ery "ot in the beauti- ful words of lthw prophet. Putting aside prejudico of avery kind, wo Jows of today recognize that il truth’ has not fallen to our lot, but that it has boen scattered broadeast o'er the lands, and all people may have gathered some of it. We recognize the fact that sectarianism is not_religion, that bigotry is not belief, but that humanity is a grander unit than the sect or creed and that therefore for the welfare of humanity, it is our duty to do and to dare unflinchingly. We look not only to our own salvation, but to whataver is grand, elovating, ennobling and inspiring in the religions of the world; we are willing to take unto oursolves and to admit it as part and parcel of Judaism, for what concerns the wolfare of the race con- corns as well the wolfare of the Jew—for it is our absolute convietion that in order to be a good, honorable, upright Jew one must first become a good, honorable, upright man. Manhood comes first, roligion afterward. As 1 stand here, friends, explaining to you facts, the corroct knowledge of which, I'am sure, will tend to reduce prejudice to a mini- mum, new points crowd upon my mind that I would fain explain to you. But time presses and I foar that 1 have already over- taxed your too indulgent patience. But ono more point I shall briefly touch upon before concluding this discourso. How do the Jews regard the Rabbi of Galilee, the founder of tho Christian faith? D shall not take time on this occa- sion to explain to you why we do not accept Jesus as the son_of God nor grant to him divinity—but this I shall say, thut upon Jesus the reform Jews of todaylook with the greatest respect and reverence, for in him they recognizo a man who bastled for the truth; nav, one who met the martyr's death in fighting for conviction's sake. We recog- nizo in him a groat reformer—a man groat and good, who lived in advance of his age, and without whom civitization would not have reached its prosent height, for ho has proved to be one of its most bvotent and im- portant factors. One In Purpose. Thus, friends, I hope that I have this afternoon brought clearly before you the modern Jew and a knowledge of his princi- pal beliefs. I hope that 1 have succeeded in interesting you in the subject of which, as I told you at the outset, my heart is full, and T trust that if you have heard anything today ot which you did not know before to the credit of the Jew, that in your charity of thought and generosity of 'heart you may cancel an equivalent of projudice” against him if, in your hearts, you fostered any. And now a word in conclusion. You will admit withme,after what you have heard this afternoon, that though the outward garb of form and ceremony may divide us, in our hearts we are one; striving for the same grand object—the elovation of the human race to higher planes, to nobler thoughts, to purer 1i You will admit that the object of all church work i3 the same though the means employed thereto be different: and if such be the' case why not join hands and hearts tégerher and one in spirit, on@ in humanity, work together for the at- tainment of our objects, forgetful of the errors and predjud: of the past. If we do this, then shall r on be us 1t is meant to be, the means of wing men nearer to each other and yearer to the God of all humanity; then shall it come to-pass as was recently written, “'that all religions concur in a humanity. which is the vestibule to the portal of God CONNUBIALILIES. Like all vells wedding bells also are dis- tinguished by the ring. “Why is it, Billy, ‘youonce jilted Miss Brown, but you manaje to find some excuse to pass her house every night; theold spark rekindled?” ““'Oh, no,” replied Billy; *‘but hercold and chilling zlances are. positively refreshing this hot weather,” =~ “Ah, me,” snid a six-months bride to ner confidante, “I'm afraid William does not love me any more. Invariably when he comes home in the evening now, instead of telling me how much ne loves me he wants to know how soon supper will be ready.” It was a wise provision on the part of the persons who wrote the marriage ceremony,’” observed Bounder just after the wedding of his friend Rounder, “that there is no call for some one to give the groom away. I could give some things away about Rounder.” The addresses of a young man having been declined by a young lady, he paid court to her sister. “How much you resembie your sister,” said he, the evening of his first call. **You have the same r, the same fore- head and the same 3. “And the same noes,” she added quickly. The date of the marriage of Miss Emily Rogers to Rev. Dr. Nancrede, ass rector of the American chapel at Rom 0 not been set, but it js said the wedding will take place in the American chapel during September. It will be quite a fashionable wedding, as Miss Rogers is the daughter of the late Mrs. Kearney Rogers and a sister of Mrs. Louis Biddle, of Philadelphia. Those young ladies of Chicago who enter- tain matrimonial designson his highness the maharajah of Kapurthalo, may as well abandon them unless they care to share con- nubial bliss with eighty other wives, the number credited to the potentate. He is now headed for the World's fair and is said to have an assortment of his youngest und best-looking better halves or better ecightieths, with him., Moses Williams, colored, lives on a farm about five miles east of Kayetteville, Tex. He i8 05 years old, but no one would take him to be more than about 50, He was mar- ried twice and had born to him forty-five children. By the first wife he had twenty- three children—threo boys and twenty girls —and by the second twenty-two children— two boiyfl and twenty girls. He says he has, about forty grandchildren. One of the nowest ideas for carrying flow- ers for bridesmaids are the green wicker- work watering pots, filled with lilies of the valley or any other bloom suitable to the dresses. They have this advantage, that they are 8o placed that they appear as if they were growing, and the handles of the watering pots are tied with colored ribbons. This 18 even prettier than the high-neeled shoes filled with flowers which used to be slung from the armi: Other novelties are ribbon chatelaines, with small bouquetd hanging from the eu@u&g( ribbons,and brace- lets of flowers to corpgspond. Is Miss Helen Gopld gngaged to be mar- ried? According to & mr‘{ prevalent rumor the daughter of Jay’Gould will soon marry 8 young man of largé Wealth, whose namo often appears in tMe sewspapers. A Chi- ©4gO paper came owk ‘dast week with ‘an authorized statewewt'! khat Miss Gould had secured the unanimous consent of the other heirs to Jay Gould's ’u‘“lunx, which is re- quired by her flllhe\;fi ill, to be married in ayear. Miss Helen’Gbuld'is a young lady with an unusual gifs ofaood, womanly comi- wmon sense. The posigion of Miss Gould would turn many yguag iadics' heads, but in the mnnngummllfi r part of the estate and in the general pervision of a large household Miss Gould has shown the cool- ness and forethouglisavhich characterized her father. =] Annie Thomas he only woman in Kamania county, T'th“ Washingtou. She is a squatter and lives in Rattlesnake Hills. There has of late been a great strife for her hand in marriage among the rough settlers of that region. Madk Monley and Jerry Woods seemed to be the highest in her favor, and so it was fiually agreed that these two men should settlé the question between them oy & duel with bowie knives. After s desperate fight in which both were wounded the battle was declared a draw. 1t was then l‘fn’ud that the matrimonial question should be settled by a game of seven-up. The fortune of cards favored Mon- ley, and he was declared the winner of the squatter bride. A parson was called in to assure him Lis prize. “The fickle Aunie had a long talk with the parson, and, though she had never seen him before, she at last announced her iutention of marrying the parson himself and not Mouley. 1In vain did the hero of the bowie knife duel and the victor in the game of seven-up object to this !)rucudlnm The woman was firm 1w her atention, and the upshot of the watter was b that the parson gob the wowan 1893-SIXTEEN PAGES. HOW CHARLEY FOUND HIS COURAGE W. H. Ovessingham in Short Stories, Joszeph Simpson swooped down on the range country, built himself a little shack in the bottom of an arroya where bubbled & spring, and then started in the cattle business. He had one poor flea-bitten galloway and one broncho, The broncho was & pinto, watch-eyed and sprung-kneed, and all down h right side were the brands of his pro- vious owners, with their counter brands, reaching from his ears to his fly-disturber, and all over his left side wore numerous mathematical calculations, with an occasional sign of the zodine burned in by way of variety. The galloway cow looked so lonesome, and the pony was so dejected, * that Jo- soph Simpson did the best he could the next spring—rustled around before the regular round-up started, and the result was a numerous progeny for the friend- less cow and the dejected pinto. Joseph impson’s success only sorved to whet his ambition, and so he went on increas- ing his cow and horse herds; but, strange as it may appear, as the blank page of Joseph Simpson's increase books were rapidly filling, his neighbors noted corresponding falling off in the census of their respective herds. The following winter the galloway got nip| ina blizzard and '.hg pinto also sunk to rest under his weight of years, The next spring Joseph Simpson formed a cattle trust. The capital stock com- prised the now numerous relics of the ate galloway and pinto, and one corpo- rate seal. There were no certificates, s0 the seal was heated red hot and im- pressed on the stock itself. Sometimes t was impressed over the brands of the legal owners, but most of the timo it only came in contact with mavericks. Cattle men were opposed to the move- ment, but it flourished nevertheless, and the property of the trust went on in- creasing to an_extent almost startling. “Rustler Joe,” as the prosident, vice president, secretary and range foreman of the cattle trust was now known,was of such an impulsive, sensitive nature that people hesitated to take the initiative and converse with him on the subject. One man did mention the matter, and the way that Rustlor Joe handled his nickel-plated, self-cocking articles of in- corporation caused such coolness to spring up that the man never spoke of the trust again. In fact, he never spoke at all, Then Joe took to himself a partner. Where that-partner came from nobody knew, but there he was—tall, handsome, long dark curling hair and mustache, he was certainly an id of physical manhood. And, then, his spurs were of solid silver and had little silver bells hanging from them; his sombrero was of the finest make and the crown was encircled by a bullion band: his re- volvers were silver-plated and pearl-handled, and his saddle was silver mounted, with gold em- bossed on the top of the horn. Peoplie looked wise and said that masses were being said for the soul of the Mexican that had owned' that saddle, but, they were careful not to talk too loud. The partner was known as Charley. While Joe was the possessor of an unlimited amount of *‘sand,” it did not take people long to ascertain that Charley possessed nvcrf‘limi\od quantity of that very de- irable commodity. and when a diminu- tive Mexican fii insulted and then, while under the influence of mescal, as- saulted Charley unpunished, he lost prestige entirely. The Mexican disappeared not long afterward, but as it was only a case of missing greaser, 1t did not attract much attention. It was now nearing the third spring since “‘Rustler Joe” had settled in that section, and his neighbors nodded to each other, grinned and remarked that the riders of the *‘Spade Bar Sleeping S” band were avt to get ‘“‘contentious” when Joe and Charley started in, and that there was going fo be some fun. The outfit referred to was just in from Texas, and the boys in it had a reputa- tion for being able to “smoke” a man at the dropping of a hat. But this cir- cumstance did not appear to phase the partners at all, for they kept on at their work of increasing the size of their corvals and making all preparations for a very busy season, The evening after the roundup had begun, ana while the young and old cattle were all well bunched, Joe and Charley started out. All na- ture had taken on its brightest hues. The new grass was of the most delicate green, the cactus elumps were ablaze wWith blooms of yellow, orange, pink and whit2, the sky was faintly tinted with the roseate colors of the noming sunset, and. the snowy range glinted and ghs- tened as though crusted with diamonds, and the near hogback foothills began in blue and gradually faded into a soit gray in the aistance. A few insects listlessly chirped and hummed, while from here and there came the shrill bark of a prai- rie dog or the dismal hoot of the com- panion of his burrow, the owl. But the two men paid no attention to the beau- tios before them. They were on a mission; they were ou’ to **pinch” some promisiLg mavericks or some equally promising calves, they did not care which, While the maverick was con- sidered common property by every eat- tle thief in the country, the calf still ba- longed to the brand that owned the mother cow. A few rods off grazed a cow with a calf at her side. The cow bore the brand of the Texas outfit. The calf had not been branded as yet, and the partners dropped a lariat over the neck of the little animal, which gave one fright- ened snort, a faint bellow, and then fell, half choked by the rope around its neck, “Tie her up,” said Joe, and Charley took a few pieces of rope from his sad- dle pockets and tied the four feet of the calf togethor, “Guess ') take & hand in this yere jack-pot!" called out a cheery voice, and tho next instant a knife had cut the ropes and the frightencd calf scurried off after its mother. One of the Texas cowboys had come up unseen and had, with unequalled effrontery, intruded his presence on the cattle trust. Charley visibly paled, Joe changed not a muscle, but there wes a hardoning of the lines of his face and his lower jaw protruded slightl, ‘“Reckon you know longs to us,” said he. claim it. “‘Thet calf goes with its mother," said the Texan, “an’ I'm yere to look after the intorests of my compan; “Yer heard what I said,” replied Joo menacingly, as he made & motion to pass the young man. A'slight move of the hand toward that snakeskin bolt, where glisted a 44, then a crack from Charley's pearl handled six- shooter, and the cowboy sprang into the air, came down on the high heels of his Tt maveriok be- “We roped it an' riding boots, pitched back uvon his shoulders—and the *‘Spade-Bar-Sleep- ing S" outfit was one man short. Before tho report had died away, be- fore the smoking ring from the greased barrel had broken, the little clump of cottonwoods at the left resounded with shouts and cowboy yells, horses plunged and whinneyed, and, in an instant, more than a dozon range riders came toaring over the prairie toward .the two men, their sombreros flapping, their rawhide reatas and saddle laces rattling, and flourishing their “irons” in a way that caused a hard light to come 1nto the eyes of Rustler Joe. ‘‘Pull your freight,” shouted Charley, and in a minute he was gatloping across the sun-baked prairie straight for the foothills, with Joe close behind him, little Y""B of dust jumping up near them as bullets from their persuers dropped around and between the legs of their horses. But the trust were well mounted, and the little bronchos of the cowboys were no match for the long- limbed, clean-cut states horses, and the distance between the two parties rap- ile increased. The foothills were Charley’s horse stuc! badger hole, throwln{z his rider, the horse turning completely over and land- ing on the horn of the saddle, which was driven full length into the hard earth. The fine bay rolled over, maae a few attempts to regain his foet and then sank back with a groan. His leg was broken. Joo by this time had ridden back and dismounted to assist his partner. A faint cheer came to his ears across the praivio from his pur- suers, who were now lashing the ponies with their quirts, having seen the horse go down. Joo ground his teeth and loosed his belt from which hung his weapons, cast a look at the groaning bay. glared at the crowd of rapidly approaching cowboys, from whom e neither expected nor desired merey, and then down at the sitting form of Charley, from whose forehead trickled a tiny stream of blood. **We're hard put to it,” he muttered. “Guess this yere boy's got more to live for than I hev an’ the two can't ride one hoss. I'll take my turn at it.” The pursuers wore quite near now, and again their pistols began to crack uite close when his foot into a and tear up the earth a fow yards from | bim. wal He scized Charley around the lifted him high with muscular arm and dropped bhim into his own saddle on the back of his beloved gray—War Eagle. Charley faintly expostulated, and for the first time Joe had a slight fecling of disgust as he looked at the drawn face, those wild eyes and quivering limbs, all bespeaking an emotion to him almost unknown—fear. The feeling was gone in an instant, and as soon as Charley had gathered up the reins, Joe brought his hand down with a resounding smack on the horse’s quarter and the noble animal responded by a few bounds and then broke into a_turious gallop, heading di- rectly for a little canon in the hills. Charley, cursing his cowardice, in a frenzy of despair at the fate awaiting his friend, who had not a: word to say even at the last against him whose cow- ard shot had brought this trouble on, still lacked the courage, the will to turn his horse's head and go back and fight with that friend—and so he urged War Eagle on, on on through the few short moments that seemed an oternity, and then turned in the saddle and looked behind. He saw Joe staggor and fall limply to the earth, two of the range riders pitch from their saddles and two bronchos rush riderless from the mass of men and horses, and then came the reports of pis- tols faintly to his ears. Ho cr he again cursed himself the day he was born, shook his clenched fist at the blue and gold arch overhead and then—then he stuck his spurs in his hors flanks and the beautiful animal again sprang forward. He was very near the mouth of the canon. 1If he could gain that he might escape into the mountains, and some day he would come back—when this affair had quicted down when he had found his courag He again looked back. God above! how those Texans beld on. They had again takenup the chase. The gray was breathing heavily and Charley knew that, while on the plains nothing could approach him, once in the moun- tains the weight of his horse would be against him and that he would be no maigh for those tough little bronchos. In between the walls of red sandstone thundered tho gray and Charley felt a chill at the short interval of time be- tween his passage and the echoes of his pursuers as they also entered. The canon was dark and gloomy, the dusk was rapidly coming on and from the mountains beyond came the faint rumb- lings of a storm, It was now the walls of the etnered and every foot of the way up the of the dry creek the walls on either band seemed to grow more preeipitous. The sound of the mountain storm increased, and with itecame a faint swishing that caused War Eagle to throw his head in the air and snort. This sound increased. Charley looked back, and through the shadows of tho canon could see the Texas boys scrambling up the sides where it two miles since canon had buuni _— stoop than here, while their ponies, atanding in & eircle with heads down and_bunched, huddled oloser and closer. What had caused these cowboys to leave their saddles? Charley was in the bottom of the basin. He would ride to the uppur rim and see what had alarmed his pursuers. There was & ripping, roaring, grinding, that each moment bocamo ..‘...Kw, while the lightning's flash came near and nearer; trees were rent, and their splintering added to the din: huge bowlders were torn from their basos and came tearing and rumbling down, Charley gained the upper rim of the basin. His blood froze in his veins; the gray gave u bound that unseated the rider and threw him to the earth. Charley partially avose and then again looked up the “eanon. Oh heaven! it was a cloudourst! A black wall of water. foam crestod, was even now speeding toward him. He must fly. The walls of the cannon were so steep that it seomed impossible to gain a foot- hold. He sprangat them. He tore With his nails at tho hard rook until his hands were laceratod and his finger-ti shrodded to the bone. At last he gained! Ho was going up! Ho caught at the twisted bough of a gnarled moun- tain pine; ho gave it his weight. The treacherous bough groaned, then snapped, Charley staggered, clutched wildly at a limb just out of reach and pitched headlong over the twenty-foot wall he had guin--fi, strikin on his left shoulder. He lay stunned for one briof moment, then sprang to his fect, his left arm hanging limp and motionless. He glancod wildly after his horse, whom he could distinotly seo stumbling over the loose rocks of the dry water course toward the little bunch of bronchos. He looked up at the ridge of the hogback where he folt, rather than saw, his pursuers. Then ho thought of Joo. He turned toward the wall of water, his head erect and features composed, and slowly laid his hand upon his breast, Charley had found his courage. A e Some Chinese coins are of but one-twen- tieth of the value of an American cent. The celestial kingdom many enthusiastio coin collectors. In one notable collection there are moro than 150,000 varioties of cash, ";.:!!:xl,)lll:l‘u:% of which dute back as far as —_— QL AN A N AN AN ; 4 I }DO NOT GO ELSEWHERE 4 \ But come to our studio for your photographs as we are | sure to satisty you, as our de- | Asire is to obtain your relatives 1 gand friends patronage by the parfoct likeness we will make - High Class Photozraphy. 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