Greenfield Evening Republican, Greenfield, Hancock County, 24 December 1894 — Page 3

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FIRE WORSHIPERS.

REV. DR. TALMAGFi INVESTIGATES V- THE PARSEE RELIGION.

is A Remarkable Canon of Farsee Faith. Catechism That Will Stand the Chris

tian Test—The Towers of Silence—A Parsce Marriage—Zoroaster and Christ.

Brooklyn, Dec. 23.—Rov. Dr. Talmage, continuing his series of round the world sermons through the press, chose today for his subject "The Fire :Worshipers," the text selected being si Matt-how ii, 1, "Thero came wise men from the east to Jerusalem."

These wisu men wero the Parsees or tlio so called fire worshipers, and I found their descendants in India last October. Their heathenism is moro tolerable than any of the other false religions and has moro alleviations, and while in this round the world series I havo already shown you the worst forms of heathenism today I show you the least offensive.

The prophet of the Parsees was Zoroaster of Persia. Ho was poet and philosopher and reformer as well as religionist. His disciples thrived r.t first in Persia, hut under Mohammedan persecution they retreated to India, Where I mot them, and in addition to what I saw of them at. tlivir headquarters in Bombay, India, I bad two weeks of association with one of the most learned and gonial of their people on shipboard from Bombay to Brindisi.

I'srsce Religion.

The Biblo of the Parsees, or firo worshipers, as they are inaccurately called, is the Zend-Avesta, a collection of the strangest books that ever came into my hands. Thero were originally 21 volumes, but Alexander the Great, in a drunken fit, set fire to a palace which contained some of them, and they went into ashes and forgetfulness. But there are more of their sacred volumes left than most people would havo patience to read. There are many things in the religion of the Parsees that suggest Christianity, and somo of its doctrines are in accord with our own religiou. Zoroaster, who lived about 1,400 years before Christ, was a good man, suffered persecution for his faith and was assassinated while worshiping at an altar. He announced the theory, "Ho is best who is pure of heart, and that there aro two groat spirits in tlio' world, ?Ormuzd, tlio good spirit, and Ahriman, •the bad spirit, and that all who do right aro under tho influence of Ormuzd, and all who do wrong aro under Ahriman that tho Parsee must bo born on tho ground floor of tho housj and must bo buried from tho ground floor that tho dying man must havo prayers said over him and a sacred juice given him to drink that tho good at their decease go into eternal light and the bad into eternal darkness that, having passed out of this life, tho soul lingers near tho corpse threo days in a te, enjoying more than «... of earth put together could enjoj-^vk ,} a pandomoniac state, suffering more than all tho nations put together could possibly suffer, but at the end of threo days departing for its final destiny, and that thero will bo a resurrection of the body. They aro moro careful than any other peoplo about their ablutions, and they wfish and wash and wash. They pay great attention to physical health, and it is a raro thing to see a sick Parsco. They do not smoke tobacco, for they consider that a misuse of firo.

At tho closo of mortal life tho soul appears at the bridge Chinvat, whero an angel presides and questions tho soul about the thoughts and words and deeds of its earthly state. Nothing, however, is more intense in tho Parseo faith than tho theory that tho dead body is impure,

A devil is supposed to take possession of the dead body. All who touch it are unclean, and hence the strango stylo of obsequies. But hero I must give three or four questions and answers frpm one of the Parsee catechisms:

Parsee Catechism.

Quostion. —Who is tho most fortunate man in tho world? Answer.—Ho who is the most innocent.

Q.—Who is tho most innocent man sin tho world? A. —He who walks in the path of

God and shuns that of tho devil. Q.—Which is tho path of God and which that of the devil? *. A.—Virtue is the path of God and vice that of the devil.

Q.—What constitutes virtue and what vice? A.—Good thoughts, good words and good deeds constitute virtue, and evil -thoughts, evil words and evil deeds wconstitute vice.

Q.—What constitute good thoughts, good words and good deeds and evil thoughts, evil words and evil deeds?

A.—Honesty, charity and truthfulness constituto tho former, and dishonesty, want of charity and falsehood coustitute tho lattor.

And now the better to show you these Parsees I tell you of two things I saw v- -within a short time in Bombay, India, a It was an afternoon of contrast.

Wo started for Malabar hill, on •which the wealthy classes havo their embowered homes and tho Parsees their strange temple of tho dead. As wo rode Along tho water's edge tho sun was descending tho sky, and a disciple of Zo,i roaster, a Parsee, was in lowly posture and with reverential gaze looking into tho sky. He would havo been said to have been worshiping tho sun, as all

Parsees aro said to worship tho firo. But tho intelligent Parseo does not worship tho fire. Ho looks upon tho sun as tho emblem of tho warmth and light of tho Creator. Looking at a blaze of light, •whethor on hearth, on mountain height or in tho sky, ho can moro easily bring to mind the glory of God—at least r,o tho Parsees tell me. Indeed thoy are the pleasantest heathen I have mot. They treat their wives as equals, whilo the Hindoos and Buddhists treat them as cattle, although the cattle and sheep

and swino aro better off than most of the women of India. This Parsee on the roadside on our way to Malabar hill was the only one of that religion I had ever seen engaged in worship. Who knows but that beyond the light of tho sun on which he gazes ho may catch a glimpso of tho God who is light and "in whom there is no darkness at all?"

The Tower of Silence. Sk

Wo passed on up through gates into the garden that surrounds the place where the Parsees dispose of thoir dead. This garden was given by Jamshidji Jijibhai and is beautiful with flowers of all hue and foliage of all styles of vein and notch and stature. Thero is on all sides great opulence of fern and cypress. Tho garden is 100 feet above tho level of tho sea. Not far from tho entrance is a building where the mourners of tho funeral procession go in to pray. A light is hero kept burning year in and year out.

We ascend tho garden by somo eight stone steps. The body of a deceased aged woman was being carried in toward tho chief "tower of silence." Thero aro five of these towers. Several of them have not been used for a long while. Pour persons, whose business it is to do this, carry tho corpse. They are followed by two men with long benrds. Th? tower of silenco to which they come cost 8150,000 and is 25 feet I high and 270 feet around and without a roof. The four carriers of tho dead and tho two bearded men como to tho door of tho tower, enter and leave tho dead. Thero aro three rows of places for tho dead—tlio outer row for the men, tho middlo row for the women, tho inside row for tho children. Tho lifeless bodies aro left exposed as far down as the waist. As soon as tho employees retire from tho tower of silenco tho vultures, now one, now two, now many, swoop upon tho lifeless form. Thoso vultures fill tho air with their discordant voices. Wo saw them in long rows on tho top of tho whitewashed wall of the tower of silence. In a few minutes they havo taken tho last particle of flesh from tho bones. Thero had evidently been other opportunities for them that day, and some flew away, as though surfeited. They sometimes carry away with them parts of a body, and it is no unusual thing for the gentlemen in their country seats to have dropped into their dooryards a bone from the tower of silence.

In tho center of this tower is a well, into which tho bones are thrown after they are bleached. The hot sun and the rainy season and charcoal do their work of disintegration and disinfection, and then there aro sluices that carry into the sea what rt, uains of tho dead. The wealthy peoplo of Malabar hill havo made strenuous efforts to havo these strange towers removed as a nuisance, but they remain and will no doubt for ages remain.

Food For Vultures.

I talked with a learned Parseo about thoso mortuary customs. He said: "I Bupposo you consider them very peculiar, but the fact is wo Parsees rever enco tho dements of nature and cannot consent to defile them. Wo reverence tho fire, and therefore will not ask it to burn our dead. We reverence the water and do not ask it to submerge our dead. Wo reverenco the earth and will not ask it to bury our dead. And so we let the vultures tako them away. He confirmed me in tho theory that tho Parsees act on the principle that the dead aro unclean. No ono must touch such a body. Tho carriers of this "tomb of silence'' must not put their hands on tho form of tho departed. Thoy wear gloves lest somehow they should be contaminated. When tho bones are to bo rornoved from the sides of tho tower and put in the well at tho centor, they are touched carefully by tongs. Thou these people besides havo very decided theories about tho democracy of the tomb. No such thing as casto among tho dead. Philosopher and boor, tho affluent and the destituto must go through tho same 'tower of silence,'' lio down side by sido with other occupants, havo their bodies dropped into tho same abyss and bo carried out through tho same canal and float away on the samo sea. No splendor of Necropolis. No sculpturing of mausoleum. No pomp of dome or obelisk. Zoroaster's teaching resulted in these "towers of silence." Ho wrote, "Naked you camo into tho world, and you must go out.

As I stood at tho closo of day in this garden on Malabar hill and heard tho flap of tho vultures' wings coming from thoir repast, tho funeral custom of tho Parseo seemed horrible beyond compare, and yet tho dissolution of tho human body by any mode is awful, and the beaks of thoso fowl aro probably no moro repulsivo than tho worms of tho body devouring tho sacred human form in cemeteries. Nothing but tho resurrection day can undo tho awful work of death, whethor it now bo put out oi sight by cutting spado or flying wing.

A Parseo Wedding.

Starting humoward, wo soon wero in tho heart of tho city and saw a building

all aflash with lights and resounding with merry voices. It was a Parseo wedding in a building erected especially for tho marriago ceremony. Wo camo to tho door and proposed to go in, but at first woro not permitted. They saw wo woro not Parsees, and that wo wero not even natives. So, very politely, thoy halted us on tho doorstops. This temple of nuptials was chiefly occupied by women, their ears and necks and hands aflam 3 with jewels or imitations of jewols. By pantomimo and gesture, as wo had no uso of their vocabulary, wo told them wo wero strangers and woro curious to see by what process Parsees wero married. Gradually wo worked our way inside tlio door, Tho building and tlio surroundings wero illumined by hundreds of candles in glasses and lanterns, in unique and grotosquo holdings. Conversation ran high, and laughtor bubbled ovor, and all was gay. Then thero was a sound of an advancing baud of music, but tho instruments for the most part wero strange to our ears and eyes. Louder and loudei

•were the outside voices and the wind' and stringed instruments, until the procession halted at the door of the templo and the bridegroom mounted the steps. Then the music ceased, and all the voices were still. The mother of the bridegroom, -with a platter loaded with aromatics and articles of food, confronted her son and began to address liim. Then she took from tke platter a bottle of perfumo and sprinkled his face with the redolence. All the while speaking in a droning tone, she took from the platter a handful of rice, throwing some of it on his head, spilling somo oi' it on his shoulder, pouring somo of it on his hands. She took from the platter a cocoanut and waved it about his head. She lifted a garland of flowers and threw it over his neck and a bouquet of flowers and put it in his hand. Her part of the ceremony completed, the band resumed its music, and through another door tho bridegroom was conducted into the center of tho building. The bride was in the room, but thero was nothing to designate lier. "Where is tlio bride?" Isaid. "Where is the bride?" After awhile she was I mado evident. Tho brido and groom wore seated on chairs opposito each other. A white curtain was dropped betwoeu them so that they could not see each other. Then tho attendants put their arms under this curtain, took a I long ropo of linen and wound it around the neck of the brido and tho groom in token that they wero to bo bound toget her for life. Then some silk strings wero wound around the couple, now around this ono and now around that.

Then tho groom threw a handful of rico across tho curtain on tho head of the brido, and the brido responded by throwI ing a handful of rico across tho curtain on tho head of the groom. Thereupon tho curtain dropped, and the bride's chair was removed and put beside that of tho groom. Then a priest of the

Parseo religion arose and faced the couple. Before tho priest was placed a platter of rice. Ho began to address tho young man and woman. Wo could not hear a word, but wo understood just as well as if wo had heard. Ever and anon he punctuated his ceremony by a handful of rice, which he picked up from tho platter and flung now toward tho groom and now toward tho bride. Tho ceremony went on intorminably. Wo wanted to hoar tho conclusion, but were told that the ceremony would go on for a long while, indeed that it would not conclude until 2 o'clock in the morning, and this was only between 7 and 8 o'clock in the evening. Thero would be a recess after awhile in the ceremony, but it would bo taken up again in earnest at half past 12. Wo enjoyed what wo had seen, but felt incapacitated for six moro hours of wedding ceremony. Silently wishing the couple a happy life in each other's companionship, we pressed our way through tho throng of congratulatory Parsees. All of them seemed bright and appreciative of tho occasion. The streets outsido joyously sympathized with tho transactions inside.

Hindoo Cnstouis.^vy

We rode on toward our hotel wishing that marriago in all India might be as much honored as in tho ceremony wo had that evening witnessed at tho Parseo wedding. The Hindoo women aro not so married. They aro simply cursed into tho conjugal relation. Many of the girls are married at 7 and 10 years of age, and somo of them are grandmothers at 30. They can never go forth into the sunlight with thoir faces uncovered. They must stay at home. All stylos of maltreatment are theirs. If they becomo Christians, they becomo outcasts. A missionary told me in India of a Hindoo woman who becamo a Christian. Sho had nino chidren. Her husband was over 70 years of age. And yet at her Christian baptism he told her to go, and sho went out homeless As long as woman is down India will be down. No nation was ever elevated except through tho elevation of woman. Parseo marriago is an improvement on Hindoo marriage, but Christian marriago is an improvement on Parseo marriage. i. 1 &

A follow traveler in India told me ho had been writing to his home in England trying to get a law passed that no white woman could bo legally married in India until sho had been thero six months. Admirable law would that bo! If a whito woman saw what married life with a Hindoo is, sho would never undertake it. Off with tlio thick and ugly veil from woman's face! Off with tho crushing burdens from her shoulder! Nothing but tho gospel of Jesus Christ will ever mako lifo in India what it ought to be. rh

But what an afternoon of contrast in Bombay wo experienced! From the templo of silenco to the templo of hilarity, From tho vultures to the doves. From I mourning to laughter. From gathering shadows to gleaming lights. From obI st quies to wedding. But how much of I all our lives is mado up of such opposites! I havo carried in tho samo pocket and road from them in tho samo hour tho of tho dead and tho ceremouy of espousals. And so tho tear meets tho smile, and tho dove meets tho vulturo.

Thus I havo set before you the best of all tlio religions of the heathen world, and I havo dono so in order that you I might como to higher appreciation of tho glorious religion which has put its benediction over us and over ChristenI dom.

A Comparison.

Comparo tho absurdities and munimeries of heathen marriage with tho plain "I will" of Christian marriage, tho hands joined in pledge "till death do you part.'' Comparo tho doctrino that the dead may not bo touched with I as sacrod and tender and loving a kiss is over given, tho last kiss of lips that never again will speak to us. Compare the narrow bridge Chinvat over which tho departing Parsee soul must troinblingly cross to tho wide open gato of heaven through which (ho departing

Christian soul may triumphantly enter. Compare tho 21 books of tho Zend Avesta of tho Parsee which oven the scholars of the earth despair of under

standing with our Bible, so much of it as is necessary for our salvation in language so plain that "a wayiaring man, though a fool, need not err therein." Compare tho 'tower of silence,'' with, its vultures, at Bombay with tho Greenwood of Brooklyn, with its sculptured angels of resurrection. And bow yourselves in thanksgiving and prayer as you realize that if at tho battles of Marathon and Salamis Persia had triumphed over Greece instead of Greece triumphanting over Persia, Parseeism, which was tho national religion of Persia, might have covered the earth, and you and I instead of sitting in tho noonGay light of our glorious Christianity might havo been groping in the depressing shadows of Parseeism, a religion as inferior to that which is our inspiration in lifo and our

hope

in death as Zo

roaster of Persia was inferior to our radiant and superhuman Christ, to whom be honor and

glory

aid

Fox

dominion ami

victory and song, world without end. Am(

CAN'T BUILD A FOURTH CHURCH.

Dr. Talmagu Severs His Kelalions With

the Tabernacle

The Rev. T. Do Witt Talmago officially severed his relations

the bee

riaii church. The f. .Iluwm Dr. Talmage was read: To the Brooklyn Pr vf. tvtery:

'raver- i.r.d

Dear Baktiihex—Aft ::m solemn consit! -ration I apply I.-r imtion of tho pastoral relations iwi-rn tho Brooklyn Tahcms'-i,. a::,! jjij-m If. I have only ono reason for asking this. As know, ve hav"tlurin? my past-raiol ui ihr«'-o largo churches. Tlv-y have- h.-en destroyed. If I remain pastor, v.-e must r.wVrtake the superhuuiun v. ork of liuiluiiu alVnrth «-hnrc!i. I do not feel it. my duty to lead in such ail undertaking. Tho p.ain providential indication aro that my \vurk in tho Brooklyn Tahernacl.! concluded. Lot inn say, however, to this presbytery that I do not intend t»p» into idleness, but into other service quite as arduous as thatin which I have 1,-een eiH a-, ed. Expect: ::. that my request, will bo {tranV-d, I tako this opportunity to express lny love for all tho brethren in this presbytery with whom I have so long and so pleasantly been associated, and to p.ray for them and the rhun-hos th represent the best blessings that God can be: tow. Yours in the gospel, T. Dr. Witt Taijuawk.

Brooklyn, Dec. 8. Dr. Talmage was present and made a brief address. Ho said that some time ago tho congregation, after much persuasion, accepted his decision to leave them, bufc.-er Sunday they had held another meeting and determined as :i compliment to him to disagree with his intention to resign and hold him to his pastorate.

After very little opposition Dr. Talmage's request was granted. The Kev. J. F. Carson presented tho following resolution:

Resolved, That the presbytery, while yielding to Dr. Talmr.jje's earnest, petition f.r tho dissolution of tin- ivl:ttioii hip existiii between tho Brooklyn Tabernacle a- 1 himself, expresses its deep 1' K:'et::i tho necessity of suo:i action and wir:\es -'r. Tah.*:a- abmi l:«!t success in any field in which in tho proyidi nee if God he may bo called to lab-or. The presbytery also expresses its pveiV.v.nd syir.pa hy v.i• th members of tho Tabernacle hur -li in the less of their honored and loving pastor a,i:d cardial ly commend them to i'erv.-«rd all tlio work of the church.

McCosh and «.

ore.

Tho late President, tell the following when ho was one oi'

Mc( Josh used to ry iibout the days the active clvam-

pions of tho free church movement in Scotland: "Often I would bo forbidden to set foot in a town, such was the hostility. In one place, after trying' in vain to get a hall or a vacant lot on which to preach, I sat on my horse by tho roadsido and delivered my seunon to tho crowd, calling on all good Christians to como out and bo separate from the oppressive stato church, and asking th'ose who might be so moved to remain. A decent man and his wife stopped and said: 'Wo ^esiro to go with you, but we aro in service, and our master threatens to turn us off if wo havo anything to do with tho movement.' 'And who is your master?' 'Sir John Gladstone, who lives yonder.' 'I shall call up and seo him tonight.' I went, and whilo walking through tho grounds I met a noble-looking young man reading a book and deeply absorbed in thought. Asking his name, I was told that it was Sir John's son, William Gladstone, a rising young man and a graduate of Oxford. I saw his father and carried

point with him, and his two servants I woro tho nucleus of a flourishing congregation which was gathered in thaiplace." ',S

Anxious to Hit It Ajjain.

Many years ago, when the Democratic party had been badlj* beaten on certain issues in Now York, there was a conference of leaders, ono of whom was tho lato Samuel J. Tilden.

A proposition was offered by "one of tho conferees that tho party continue on tho samo lines of policy, trusting to the better education of public opinion the next time. """i

When Mr. Tilden's views were requested, ho said: "On a Certain Occasion an Indiscreet Man placed himself beneath a descending Pile driver. Of course ho was Crushed to a Jolly, but a Spark of Life Remained. The Doctors, by Dint of Bandages, Splinters, Plaster of Paris Molds, and Other Appliances of the Healing Art, Restored his Body to a Semblance of Human Shape. The Patient then lay for Several Days in a Stupor. Finally ono Morning ho opened his Eyes, looked languidly around and said in a Feeble Voice to the Attendant: 'Whero is It? Let Me Hit It Again!' "—Washington Post.

A Tliirleeii Superstition.

"The superstition as to being an unlucky number crops out sometimes in unexpected ways," said a shopp'. r. "Tho other day, when in a big dry goods store, I saw a woman pay 1-i cents for an article, the pnoo of which was 13 cents, because of it. The shop girl stared, and with a disdainful smilo gave tho oxtra penny to the cashboy." —New York Sun.

with

tho

Brooklyn Tabernaolo sit tho Inr-t mooting of tho Broukiyn presb'.'i-ryin the Mor.nt Olivet Presbyterian green avenue and Troun: meeting was erilled to

street. Tho

rbv tho K--v.

Dr. John

::d Presbvtelotter irom

ARMOUR'S DECOY-STEER DEAD.

Famous Kunko Animal of Chicago's StockI yard Meets His Victims' Fate. Dick, the bunko steer at Phil ArI motir's yards, got too lazy for his job I and was led to the slaughtering pen, I just like the animals he had decoyed to death before. The deceitful old boast is dressed beef no%v.

Dick was a big, fat brown steer that had v,-inning ways and a cold, treacherous heart. Many and many are the contiding country yearlings and heifers Dick lias led up to tho butcher's stunning steel hammer. Probably there never was a beef "critter" that had so wide a

celebrity

as Dick. That was the name

thoy gave tho steer that lured the other cattle up to tho killing beds in Armour's. Every visitor who went to see how tho packing houses work had to havo a look at this steer. Foreign princes and pretty summer girls have marveled at the skill and diplomacy with which ho steered the tmsuspicious range cattle to tho place of death. Dick's picturo has been printed in tho newspapers many a time,

and columns have been written about tlio boast's crafty tricks. Dick was just as much ono of the sights of the town as tho Masonic templo or tlio Lako Shore, drivo or Policeman Steve Rowan.

This is tho way the creature got its notoriety: When the long horns from Texas and tho short horns from Missouri come into the stockyards and aro unloaded, they aro naturally exasperated over their rough trip and are full of suspicion. The result is they are rebellious, especially in the matter of going into chutes. Now, unless a steer goes into ono of tho chutes in tho packing house it cannot havo its throat cut, and throat cutting is tho aim and o&ject of his coming to Chicago. So it is necessary to have a decoy steer, a crafty old beast, that can get the confidence^: the rural beasts and luro them on to death and destruction.

Many years ago Dick arrived at tho I yards, and being a beast of moro than usual

English Railroads.

Tho staff of tho English railroads is mostly mado up of men whoontercd tho service as lads, say, 14 yoars old, and necessarily in very subordinate positions—about tho stations as porters and telegraph boys, in tho offices as messengers and subordinate clorks, or in the shops doing such humble work as a boy can do.

Theso boj'S como largely from the farms. In fact, ono old station master told me that tho plowboys aro the best material that ho has. Ho himself having been a plowboy, and his general superintendent having been another, perhaps he is a little prejudiced, but he said theso boys aro

less

and to bo saucy than city bred boyo. They are healthier and moro docile and liavo sounder brains.—Scribner's Mag-

sagacious appearance was pick-

ed out for tho work. Dick was carefully trained in tho art of walking up a chuto at tho head of a bunch of cattle and then quietly dodging to one side, leaving tlio bunch to walk on to the placo I whero tho hammers swing. After years of practico tho big steer had grown exI pert at his treacherous work. Dick I would saunter down into a pen full of new and unsophisticated cattlo and scrape an acquaintance with two or threo of them. Then the wicked bruto would begin to look wise and talk knowingly about tho racy sights to bo seen in the big white house over beyond tho fence. When Dick offered to I lead the way, thero was a grand stam- ,: pedo to follow. Up the gangway went I Dick, and after him clattered tho g^'enhorns. But just before tho bunch got a sight of the big butchers waiting inside

Dick would unostentatiously shy off through a side passage and leavo his victims to transact business with Mr. Armour's men.

So Dick grow famous. But, liko many other famous characters, ho grew puffed I up with pride, got lazy and began to "lay down" on tho job. It got to bo so I easy, this thing of leading wido eyed country cattle up into tho chuto, that

Dick didn't seem to caro whether ho wi irked for his feed or not. Mr. Armour grew displeased with his apathy. Ho does not liko to havo his employees loaf on thoir jobs. So orders were issued concerning Dick. One day last week tlio wise old rogue was leading tho usual bunch up the gangway, but wheu he got to the usual jumping off place there was none thero. Dick had to go along with the herd. In a short time ho had been converted into dressed beef. Now that Dick has suffered tho samo fato as his thousands of dupes his Qtork all devolves on his former partner, known to the butchers as Phil.—San Francisco Examiner.

I Suicidal Impulse.

Is tho impulso to suicido incurable? Not directly. It depends on family, on race, on the strain of that competition which marks our advancing civilization. Of theso tho first two aro ineradicable, though doubtless capable of being modified in the courso of generations through judicious marriage. The third is, for the mass of men, unattainable, yet individuals who know that they have a hereditary taint might, of their own free will, withdraw from thoso occupations which rouse tho nervous system to abnormal excitement, and even at tho sacrifice of somo of the world's goods lead wliolesomo lives, which would give tho murderous instinct less chanco to conquer them. Physical weakness, especially that resulting from overstrain, betrays and weakens tho control over tho mental flaw. 'Tis tho old story. Tho mens sana cannot permanently dwell except in tho corpus sanum.— Hospital.

•Her JteHceurinnt. -What aro descendants, fa-

Bobbio-

ther? Fatherafter

Why, tho peoplo who como (Presently) Who is that

vdu.

young man in tho passage? Bobbie—That's ono of sister's descendants como to tako lior for a drive! —London Million.

WOAiANS WAY!

Is to look .-iroiind before slie in,-ikes a pur fstr chase, but when one cumes to

LAKE'S GALLERY

i, Harvey's old stand)

She seeks no further.

Pictures Please

Photos, Panels and Cabinets, all styles and prices,and we guarantee to please. Call see us.

P. L. LAKE.Prop.

Greenfield, Ind.

nvw

ujU

On the corner of Main and Pennsylvania streets.

Where you will find us ready to

^ive 3*ou better bargains than ever

AVe have a general line of every

thing for House-keeping. Come

and get bargains, as we want to

reduce our stock.

100 Bedsteads at 50cts. each.

D. ROLAND & CO.

Don't Fail

CljiistiMS CaiidiRS

To call and examine our line of

And Nuts.

We will have tlie finest line in the city, and at way-down prices. We also keep a full line of everything in the wny of 1-5 read, Pies, Cakes, Doughnuts, etc.

EYEBREAD

ALWAYS OX HANI).

Mrs. EllaBohm. vi

John Tindall Manager.

Imlia-naiious

DIvjmo*!

Schedule of Passenger Trains-Central,Tima

Westward.

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Iv.

Urbana

Piqtui

Covington Bradford Jo

lirttysbunj

Jreenvillc Weavers Ni-w Madisuu Wile.vs V. Paris

fVntrovilje I ii'i-mantiiwn Cambridge City.. luMin....

tftrawns Dublin Cambridge City.." (iermantown. Uentreville Richmond... j\! New* Paris Wileys New Madi.soil Weavers (!reen villo (ieltysbur^ llraiiford .le (:ovington Piqua llrbana Coiiiiiihii.s ai-

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Arr.

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10 02

Kewisvillo iHmreilli

Knii.'litsiown Cliarlottsville Cleveland Greenfield Philadelphia Cumberland. Irvington HitiltiiiinpoIlM.ar

1 45 1 5Li

10 37

'7 50

1100

2 27 9 25: 8 03 2 34' 1811 2 45 8 23 3 00 1 8 37

7 451140 i2 30' 32010 15, 8 55

AM I AM I I'M I'M I I'M AM

Eastward.

AM AM AM 4 5018 00 Ml 3 I 8 14 18 258 38 5 26 8 4612 06 02 .... 9 061217 5 47 9 17 12 24 5 58 9 30 12 34'

Iia4li»nagoliN..lv IrviiiKton I'umberland Philadelphia Greenfield Cleveland Charlot.tsvillo Knii htslo\vn Dunreith Lewisvillo

I'M I'M I I'M 3 30 *5 1014 00 I 4 15 4 27 4 37 5 45 4 45 i'4 58 5 02 6 09 5 13 6 20 5 24 5 40 5 47 5 55 6 00 6 05 618 5 10 1 15 6 30 5 15, 7 35 I'M

I 9 4012f42j 9 47

... l9 5612'55 6 2410 02 1 00 10I07 6 4510 22' 1 19 7 0010 35 1 35! 7 1010 45 1 55 i"7 2110 50 17 3UU06 7 3811 13 f7 4711'22 7 5811 33 8 1111 46 g8 2512 15 8 3412 23 H. 8 4612 35

|j Meals.

inclined to drink

6 47

18 02

•20

8 21

18 33!»"« 8 45'5 50 8 *4i 5 57 9 0R| 09 9 59! 6 53

9 40 1 25 15i 3 15 5 45 AMjr.M ''M

8151130! 810

I'M lM_h'M^ stop.

man

Wom. «, and 20 connect at Columbus for Pittsburgh and the Kasl, and at Richmond lor iayton, Xenia and Sprinj-tield, and. A'o. I lor Umeinnat i.

Trains leave Cambridge City at 17.05 f. ni. find

t2 OOP i'i-

tor Kushvtll e. Shelby ville.

Inmbiis and intermediate stations. lAril'.o Cambridge City [12.30 niid 16 35 l1- "i. JOSEPH WOOD, E. A. l-oui),

a an a Go mr os so go At Ml

11-30-91-Ii PlTTSItlTIiCII, lV.NN'A. For tlnid cards, rates ot fare, liroinrh ieliHs, bambino checks and further mtormatiou regardinir tho ninnins: of

Agent

trains apply

tho

lo auy

l'ounyylvania

bines.

Dr. Price's Cream Baking Powder

Awarded Gold Medal Midwinter Fair. San Francisco.