For instance, when he reads that some Indian deity passed the years of his early manhood in the society of milkmaids and shepherdesses, the Freemason has no objection to believe this, for he can see nothing very incredible in it. It is not unnatural that a youthful and jovial God should devote his time and attention to the instruction and conversion of milkmaids and shepherdesses; but when the Freemason reads that that same god (I think it is Vishnu) passed through seven incarnations; that amongst other creatures he became a man, at once mortal and immortal, perishable and imperishable; a perfect being, full of human passions, failings, and infirmities; a source of wisdom, yet constantly giving utterance to absurdities, and committing acts of folly-for such is the Indian god Vishnu-the Freemason believes not a tittle of the whole story, though it be written and believed by 300 millions of men who assure him that this is a very profound and most holy mystery.

Moslemism teaches that Mohammed made a journey through the seven heavens, held a long conference with God, received the Koran from Him, and wrote the whole of the contents of that book on his brain, his heart, and the palm of his right hand, beneath the skin ; and to render this marvel yet more marvelous, that he did all this within the short interval between dipping his head in a tub of water and raising it again.

This is written, and because it is written and taught, and a belief therein made a duty and a merit, another three hundred millions of beings, claiming to be rational and intelligent, do believe it, and are ready to prove the truth of such absurdities by that which is no proof of truth at all, but of credulity and fanaticism, often of folly, namely, martyrdom; yet the Freemason does not believe a word of it.

In another book he reads that a certain holy man preached a sermon in Latin to the fishes. The Freemason can readily believe this. You and I, every one of us, could do as much; but when the Freemason reads that the sermon was so affecting that the pikes and sharks were converted, the wicked, unbelieving Freemason will postpone his belief in the writings of that holy man till he is satisfied beyond a doubt that fishes can be made Latin scholars.

In one book he reads of a holy man who made two voyages on board of two different ships, proceeding at the same time in different directions. Another holy man tells him that, while traveling in Africa, he met with a community, each member of which had but one eye, and that was situated in the middle of the forehead.

On

reading such absurdities, the Freemason observes that holy travelers tell wonderful tales. Yet such and similar gross absurdities are credited by millions of persons; and such palpable falsehoods are declared to be the "inspired word of God!"

In one book he reads that man has two souls-a bad one, situated in the heart, and a good one, inhabiting the brain; in another book, that the soul, when leaving the body, takes up its abode in the body of an alligator, a sheep, a canary bird, a grasshopper, or a mosquito. Now all such foolishness has its thousands, its millions of believers, without any evidence of truth or ground for belief beyond the mere fact of its "being written."

This might appear incredible, were it not a fact that no absurdity is too great, too gross for credulity. There are at this moment in the so-called civilized world numbers of persons who believe that the sun revolves round this sphere. I have heard this asserted by those who ought to know better and probably do know better. Were to-morrow a man bold enough to assert that Gulliver's travels, or Baron Munchhausen's adventures are inspired writings, or that men must believe with the earlier astronomers and cosmologists of antiquity that the form of the earth is not a sphere but a plane, resting on the back of an elephant, and the elephant standing on the back of a tortoise, this would be believed now as it was in time past.

In short, when the Freemason reads or hears of such and similar marvels, miracles, and absurdities, he hesitates as to whether he is. more to pity ignorance and credulity, or despise knavery and impos

ture.

(To be continued.)

GEMS OF THOUGHT.

To do an evil action is base; to do a good action, without incurring danger, is common enough; but it is the part of a good man to do great and noble deeds, though he risks everything.—Plutarch.

The temperate are the most truly luxurious. By abstaining from most things, it is surprising how many things we enjoy.—Simms.

Men are often capable of greater things than they perform. They are sent into the world with bills of credit, and seldom draw to their full extent. Walpole.

THE CHARACTER AND VOCATIONS OF SOME

ANCIENT RABBIS.

ILLUSTRATED FROM RABBI M. FARCHI'S "CAFTOR WAPHERACH."

THE writers of the traditional law have often been charged with presumption and self-aggrandizement, owing to some expressions which, detached from the context, and without making allowance for the extravagance of oriental phraseology, give a coloring to these unfounded accusations. It would therefore be the most irrefutable argument to adduce counter-passages, clearly demonstrating the selfdenial, forbearance, and utter absence of selfishness in the character of those illustrious men.

Such was the fervor of their devotion to the study and promotion of the holy law, that neither the possession of great wealth, and the enjoyment of the luxuries in its train, nor the affliction of poverty and the innumerable miseries which it entails, could in the least affect their pious labors, or disturb their equanimity. We read in the Tract Sanhedrin as follows:

Hillel's perseverance in study, when he was utterly destitute, furnishes a complete answer to those who claim exemption from studious pursuits on account of poverty. Rabbi Eleazar Ben Charsum's unremitting zeal for the holy law and support of its students, furnishes a complete answer to those who plead the necessity of their attention to commerce, and the preservation of their property and wealth, as an excuse for indifference to the Word of God and its promoters. Joseph, the son of Jacob the patriarch, convicts those delinquents, who set up the inability of resisting temptation, as a defense of their departure from virtue.

From the historical record of the Talmud and other traditional works, it is evident, however, that the most eminent of the sages were poor and needy, which fact removes at once the suspicion of sordid motives and self-aggrandizement. We read in Tract Berachoth, that Rabbi Gamliel said to Rabbi Joshua Ben Chananja: "from the walls of thy house, it is obvious thou workest in coals." In Tract Tanith, we read that Rabbi Eleazar resigned himself to every privation, and to the most painful distress, rather than to accept alms. In the same treatise we read, that Rab said to Rab Cahana: "rather skin a carcase in the open street, than say I am a priest or a great scholar." Although the rabbis enjoin honoring the Sabbath, not only in religious

meditation, but also in physical enjoyments, such as superior fare and dress, yet they insist upon the dogma, " rather make thy Sabbath a week-day, than put thyself under obligations to man." Rabbi Eleazar Ben Chisma, and Rabbi Jochanan Ben Gudgada, who were not only eminent in sacred learning, but also in secular knowledge, such as geometry and other sciences, were excessively poor. So was also Rabbi Akiba, during the first and greater part of his life. Rabbi Chanina Ben Dosa, though the son of a rich parent, of whom it was said, that he had provided golden couches as seats for the learned, was himself needy, "yet celebrated for erudition and indefatigable research.

By far the greatest part of the lives of the traditional sages and philosophers, as it appears from the Talmud, and left undisputed even by their traducers, was occupied in learning and in teaching the religious truths they had so much at heart. Yet the instructions they afforded to the people were given freely and gratuitously. Indeed, they considered it incompatible with the spirit of religion to accept any pecuniary remuneration or reward for that instruction, which they deemed a sacred and paramount duty incumbent upon them, and indissolubly connected with their vocation. That sacred duty they illustrate in an allegory, representing the Supreme Being addressing humanity, "As I bestow benefits upon you freely, so should you confer spiritual advantages upon one another without price and without reward."

Among other charges laid at the door of the rabbis, is that of their harsh, if not violent denunciation of the ignorant and uneducated in the Holy Law (under the terms of 8 y Am-haaretz). But when we take into consideration the great sacrifices they presented on the Holy Shrine of the Law, not only to acquire, but also to promote its knowledge; and, moreover, the facilities which they so liberally and gratuitously afforded to the masses, at the leisure and convenience of the peasant, the peddler, and the mechanic, to become more or less acquainted with the duties and science of religion,—when we reflect upon these intellectual advantages so disinterestedly held out to the public, can we be surprised at the Rabbis' sorrow and indignation, provoked by the ignorance of the coarse and vulgar, who so disgracefully rejected the benevolent efforts made for their self-improvement and education? We have already shown that Rabbi Joshua ben Chananjah worked in coals, and in addition to which we may enumerate Rabbi Isaac Napcha, or the blacksmith; Rabbi Nahum Halablar, the scribe, or

transcriber; Rabbi Mier, who was also a scribe; Rabbi Ada Meshucha, or the scale-maker; Rabbi Judah Hanachtum, or the baker. Rabbi Nehemiah was a potter; Abba Hosia was a launderer; Rabbi Nathan bar Shila was a butcher; Rab Obadia and Rab Osiah were hawkers in spices; Simeon Hapeculi sold woo. which he himself made; Rabbi Simeon Hashesuri was a silk trimmer. Many of them earned their bread by agricultural labor; as Abbah Chekiah, who worked with the spade; and some followed the example of Elisha ben Shaphat, the prophet, who was also a ploughman. There were also great merchants among them; as Rab Dimi, of Nehardaah, and others. Nor were these learned mechanics, artisans, and laboring men at all ashamed of their work, trade, or handicraft. On the contrary, they were proud thereof. We read that Rabbi Judah and Rabbi Simeon went to the Medrash, or rabbinical college, with their work-tools and baskets on their shoulders, exclaiming, "Esteemed is manual labor, for it confers honor upon him who does it."

Although the study of the sacred law was made their principal pursuit, yet they early trained their children to handicraft or some trade. Indeed the Talmud says: It is one of the duties of parents toward children to teach them the law and a trade. The Talmud Jerushalmi comments upon the Scriptural passage: "and thou shalt choose life," that is, a trade or handicraft. Another Rabbi explains the verse in Ecclesiastes, "see life with the wife whom thou lovest," that is to say, acquire handicraft besides sacred studies. This maxim was laid down by Rabbi in the name of the "holy congregation," who were so called because they divided their day in three different occupations, one-third in prayer, one-third in holy studies, and onethird in manual work.

CHARLES II. AND HIS CHAPLAIN.

DR. HICKRINGAL, who was one of King Charles the Second's chaplains, whenever he preached before his majesty, was sure to tell him of his faults from the pulpit. One day his Majesty met the doctor in the Mall, and said to him, "Doctor,what have I done to you that you are always quarreling with me?" "I hope your Majesty is not angry with me," quoth the Doctor, "for telling the truth." "No, no," says the king; "but I would have us for the future be friends." "Well, well," quoth the Doctor, "I will make it up with your Majesty on these terms: as you mend I'll mend."