Pike County Democrat, Volume 25, Number 33, Petersburg, Pike County, 28 December 1894 — Page 6

f'ARSEE KELI010N. Hr. Talmage, in His Fourth Series of "Rqund the World*1 Sermons, T*Ui of the DltflplM of Zoroaster, or The * * Fire Worshipers—They Have a Cate* ehlsm That Will Stand the Christian Test. Rev. Dr. Talmage, continuing' his series of ’round-the-world sermons through the press, chose Sunday* for bis subject “The Fire Worshipers,” the text selected being Matthew ii. 1: •There came w\ge men from the east to Jerusalem.” These wise men were the Parsees, or the so-called fire worshipers, and I found their descendants in India last October. Their heathenism is more tolerable than any of the other false religions and has more alleviations, and while ih this ’round-the-world series I have already shown you the worst forms of heathenism, to-day I show you the least offensive. The prophet of the Parsees was Zoroaster of Persia. He was poet and philosopher and reformer as well as religionist. His disciples thrived at first in Persia, but under Mohammedan persecution they retreated to India, where I met them, and in addition to what 1 saw of them at their headquarters in .Bombay, India, I had two weeks of association with one of the most learned and genial of their people on shipboard from Bombay to Brindisi. The Bible of the Parsees, or fire worshipers, as they are inaccurately called, is the Zend-Avesta, a collection of the strangest books that ever came into my hands. There were originally 21 ■volumes, but Alexander the Great, in m drunken fit, set fire to a palace which contained some of them, and they went ip to ashes and forgetfulness. But there are more of their sacred volumes left than most people would have patience to read. There are many things in the religion of the Parsees that suggest Christianity, and some of its doctrines are in accord with our own religion. 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, “He is best who is pure of heart,” and that there are two great spirits in the world. Ormuzd, the good spirit, and Ahriman. the bad spirit, and that all who do right are undtr the influence of' Ormuzd, and all who do wrong are under Ahriman; that the Parsee must be born on the ground floor of the house and must be buried from the ground floor; that the dying man must have prayers said over him and a sacred juice given him to drink; that the good at their decease go into eternal light and the bad into eternal darkness: that having passed out of this life, the soul lingers near the corpse three days in a paradisaic state, enjoying more than all the nations of earth put together -eould enjoy or in a pandemoniac state, suffering more than all the nations put together could possibly suffer, but at the end of three days departing for its final destiny, and that there will be a resurrection of the body. They are more careful than any other people >about their ablutions, and they wash ■and wash and wash. They pay great attention to physical health, and it is a rare thing to see a sick Parsee. They do not smoke tobacco, for thej’ consider that a misuse of fire. At the close of mortal life the soul appears at the bridge Chinvat, where an angel presides and questions the .soul about the thoughts and words and deeds of its earthly state. Nothing, however, is more intense in the Parsee :f»ith than the theory that the dead body is impure. A devil is supposed to Take possession of the dead body. All who touch it are unclean, and hence the strange style of obsequies. But here I must give three or four questions and answers from one of the Par- :• see "eabeeh isms:

yuco-uvu— »i uu tuc iuust iux tuuaic man in the world? Answer—He who is the most inno- ■ cent. Q.—Who is tho most innocent man in -the world? A.—He who walks in the pain of God and shuns that of the devil. Q.—Which ^ the path of God and •which that of the devil? A.—Virtue is the path of God and ▼ice that of the devil. Q.—What constitutes virtue and what '-▼ice? A.—Good thoughts, good words and ;'good deeds constitute virtue, and evil thoughts, evil words and evil deeds -(Constitute vice. JQ-—What constitute good thoughts, •good words and good deeds and evil thoughts, evil words and evil deeds? A.—Honesty, charity and truthfulness constitute the former, and dishonesty, want of charity and falsehood v constitute the latter. And now the better to show you 4 these Parsees 1 tell you of two things 11 saw within a short time in Bombay, India. It was an afternoon of con.tiast. dVe started for Malabar hill, on ' which the wealthy classes have their embowered homes and the Parsees •their strange temple of the dead. As we rode alcug the water’s edge the sun was descending the sky, and a disciple -of Zoroaster, a Par see, was in lowly posture an)i with reverential gaze looking intb tfe sky. He would have :been said ]&> have been worshiping the .son, as ail Parsees are said to wor- ; ship the fere. But the intelligent Par- . see does not worship the fire. He looks, upon the sun as the emblem of tnKwarmth and light of the -Creator. Loblsmg at a blare of light, whether on hearth^on mountain height or in tho sky. he caftsjnore easily brin" to mind the glory of yod—at least so the Parsees tell me. Ihdeed they are the pleasantest heathen I hare met. They treat their wives as equals, while the Hindoos and Buddhists treat them .ss cattle, although the cattle and sheep and swine are better off than most o* the women df India. -*~ This Parsee on the roadside on our way to Malabar lull was the only one «of that religion I had ever seen enlx.

paged in worship. Who knows hut that beyond the light of the sun on which he gazes he may cateh a glimpse of the God who is light and “in whom there is no darkness at all?” We passed on up through gates into the garden that surrounds the place where the Parsees dispose of their dead. This garden was giTen by Jamshidji Jijibhai and is beautiful with flowers of all hue and foliage of all styles of vein and notch and stature. There is on all sides great opulence of fern and cypress. The garden is 100 feet above the level of the sea. Not far from the entrance is a building where the mourners of the iuneral procession go in to pray. A light is here kept burning year in and year out. We ascend the garden by some eight stone steps. The body of a deceased aged woman was being carried in toward the chief ‘*tower of silence.” There are five of these towers. Several of them have not been used for a long while. Four persons, whose business it it is to do this, carry the corpse. They are followed by two men with long beards. The tower of silence to which they come cost $150,000 and is 25 feet high and 276 feet around and without a roof. The four carriers of the dead and the two bearded men come to the door of the tower, enter and leave the dead. There are three rows of places for the dead—the outer row for the men. the middle row for the women,the inside row for the children. The lifeless bodies are left exposed as far down as the waist. As soon as the employes retire from the tower of silence the vultures, now one, now two, now many, swoop upon the lifeless form. These vultures fill the air with their discordant voices. We saw them in long rows on the top of the whitewashed wall of the tower of silence. In a few minutes they have taken the last particle of flesh from the bones. There 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 the center of this tower is a well, into which the 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 are sluices that carr3r into the sea what remains of the dead. The wealthy people of Malabar hill have made strenuous ^efforts to have these strange towers removed as a nuisance, but they remain and will no doubt for ages remain. No such thing as caste among the dead. 'Philosopher and boor, the affluent and the destitute must go through the same “tower of silence,” lie down side by side with other occupants, have their bodies dropped into- the same abj-ss and be carried out through the same canal and float away on the same sea. No splendor of Necropolis. No sculpturing of mausoleum. No pomp of dome or obelisk. Zoroaster’s teaching resulted in these “towers of silence.” He wrote. “Naked you came into the world, and naked you must go out.” As I stood at the close of day in this garden on Malabar hill and heard the flap of the vultures’ wings coming from their repast, the funeral custom of the Parsee seemed horrible beyond compare, and yet the dissolution of the human body by any mode is awful, and the beaks of these fowl are probably no more repulsive than the worms of the body devouring the sacred human form in cemeteries. Nothing but the resurrection day can undo the awful work of death, whether it m?w be put out of sight by cutting specie of flying wing.

ftxarung' nomewara, we soon were in the heart of the city and saw a building all aflash with lights and resounding with merry voices. It was a Parsee wedding in a building erected especially for the marriage ceremony. We came to the door and proposed to go in, but at first were not permitted. They saw we were not Parsees, and that we were not even natives. So. very politely, they halted us on the doorsteps. This temple of nuptials was chiefly occupied by women, their ears and necks and hands aflame with jewels or imitations of jewels. By pantomime and gesture as we had no use of their vocabulary, we told them we were strangers and were curious to see by yvhat process Parsees were married. Gradually we worked our way inside the door. The building and the surroundings were illumined by hundreds of eandles in glasses and lanterns, in unique and grotesque holdings. Conversation ran high, and laughter bubbled over, and all was gay. Then there was a sound of an advancing band of music, but the instruments for the most part were strange to our ears and eyes. Louder and louder were the outside voices and the wind and stringed, instruments, until the procession halted at the door of the temple and the bridegroom mounted the steps. Then the music ceases, 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 him. Then she took from the platter a bottle of perfume 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 some of it on his shoulder, pouring some 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 boquet of flowers and put it in his hand. Her partpf the ceremony completed, the band resumed its music, and through another door the bridegroom was conducted into the center of the building.. The bride was in the room, but there was nothing to designate her. “Where is the bride?” I said. “Where is' the bride?” After awhile she was made evident. The bride and groom were seated on chairs opposite each other. A white curtain was dropped between them so that they could not see each other. The attend

ants put their arms under tnis curtain, took a long rope of linen and wound it around the neck of the bride and the grcpm in token that they were to be bound together for life. Then some silk strings ' were wound around the couple, now around this one and now around that. Then the groom threw a handful of rice across the curtain on the head of the bride, and the bride responded by throwing a handful of rice across the curtain on the head of the groom. Thereupon the curtain dropped, and the bride’s chair was removed and put beside that of the groom. Then a priest of the Parsee religion arose and faced the couple. Before the priest was placed a platter of rice. He began to address the young man and woman. We could not hear a word, but we understooOd just as well as if we had heard. Ever and anon he punctuated his ceremony by a handful of rice, which he picked up from the platter and flung now toward the groom and now toward the bride. The ceremony went on interminably. We wanted to hear the 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. There would be a recess after awhile in the ceremony, but it would be taken up again in earnest at half past 12. We enjoyed what we had seen, but felt incapacitated for six more hours of wedding ceremony. Silently wishing the couple a happy life in each other’s companionship, we pressed our way through the throng of congratulatory Parsees. All of them seemed bright and appreciative of the occasipn. The streets outside joyously sympathized with the transactions inside. We rode on toward our hotel wishing that marriage in all India might be as much honored as in the ceremony we had that evening witnessed at the Parsee weeding. The Hindoo women are not so married. They are simply cursed into the conjugal relation. Many of the girls are married at seven and ten years of age, and some of them are grandmothers at thirty, j They can never go forth into the sunlight with their faces uncovered. They must stay at home. All styles of maltreatment are theirs. If they become Christians, they become outcasts. A missionary told me in India of a Hindoo woman who became a Christian. She had nine children. Her husband was over seventy years of age. And yet at her Christian baptism he told her to go, and she went out homeless. As long as woman is down India will be down. No nation was ever elevated except through the elevation of woman. Parsee marriage is an improvement on Hindoo marriage, but Christian marriage is an improvement on Parsee marriage.

A fellow-traveler in India told me he had been writing to his home in England trying to get a law passed that no white woman could be legally married in India until she had been there six months. Admirable law would that be! If a white woman saw what married life with a Hindoo is she would never undertake it. Off with the thick and ugly veil from woman’s face! Off with the crushing burdens from her shoulder! Nothing but the gospel of Jesus Christ will ever make life in India what it ought to be. But what an afternoon of contrast in Bombay we experienced! From the temple of silence to the temple of hilarity. From the vultures to the doves. From mourning to laughter. From gathering shadows to gleaming lights. From obsequies to wedding. But how much of our lives is made up of such opportunities! I have carried in the same pocket and read from them in the same hour the liturgy of the dead and the ceremony of espousals. And so the tear meets the smile, and the dove meets the vulture. Thus I have set before you the best of all the religions of the heathen world, and I have done so in order that you might come to higher appreciation of the glorious religion which has put its benediction over us and over Christendom. Compare the absurdities and mummeries of heathen marriage with the plain “I will” of Christian marriage, the hands joined in pledge “till death do you part.” Compare the doctrine that the dead may not be touched with as sacred and tender and loving a kiss is ever given, the last kiss of lips that never again will speak to us. Compare the narrow bridge Chin vat over which the departing Parsee soul must tremblingly cross to the wide open gate of Heaven through which the departing Christian soul may triumphantly enter. Compare the 31 books of the Zend Avesta of the Parsee which even the scholars of the earth despair of understanding with our Bible, so much of it as is necessary for our salvation in language so plain that “a wayfaring man, thoughX*P°l> need not err therein.” Compare tile “tower of silence,’* with its vultures,' at Bombay with the Greenwood of Brooklyn, with its sculptured angels of resurrection. And bow yourselves in thanksgiving and prayer as you realize that if at the battles of Marathon and Salamis Persia has triumphed over Greece instead of Greece triumphanting over Persia, Parseeism, which was the national religion of Persia, might have covered the earth, and you and I insteady of sitting in the noonday light of our glorious Christianity might have been groping in the depressing shadows of Parseeism, a religion as inferior to that which is our inspiration in life and our hope in death as Zoroaster of Persia was inferior to our radiant and superhuman Christ, to whom be honor and glory and dominion and victory and song, world without end. Amen. —The first pins brought to England were made in Spain. They weighed about a quarter of a pound ana cost a little over one dollar. —During the years immediately preceding the civil war, $1,000 was a common price for a healthy young negro man

JOHN BURNS, M. P. The English Labor Lender Speak* In St. Louis—“Divide the Eaenv and Conquer* the Watchword of Ike Money Kings— “Cnite and Conquer* the Watchword of Socialism— English Blnntness on American Errors. St. Louis, Dec. 23.—At 8:30 o'clock lsst evening, an hour later than the advertised time, John Burns, M. P., was introduced to an audience of 4.000 at the exposition. The stage was decorated with British and " American flags and a brass band contributed its lusty share of the “Conquering Hero.'’ Without preliminaries other than a few words of introduction Mr. Burns plunged into the subject of “Trades Unions and Social and Municipal Reforms.” Conditions in this country surprised him, and he saw the beginning of great problems, involving the best means by which social and industrial interests of the producers can be subserved. He argued in favor of the participation ol trades unions in all social and political questions. In citing some of the causes that have produced the great and growing disparity between the rich and the poor, he said: “Underconsumption, overproduction and the Satanic selfishness of greedy monopoly have produced the vagrants and the Vanderbilts. The one is an enormity and the other is a monstrosity. As the percentage of the share of the laborer in his product has decreased that oi the capitalist has increased. Just now the currency conjurers are kicking up a dust to blind you to the situation, at the same time increasing the great disparity.” As a remedy for this Mr. Burns suggested socialism, pure and simple. He dealt out caustic criticisms to American municipal government, and thought socialism the panacea. “Thomas.Carlyle, the keenest critic and the greatest scold of his age, has warned the world that a catastrophe to aggrandized wealth is approaching than cannot be avoided, when human nature, like everything else in nature, will find an equilibrium. Nature has been more bountiful tc you than any people in the world. You have not the burden of militarism, unless I except the pension list [applause], that we have in Europe. Onefifth of the ablebodied population of Europe is armed and schooled in killing. But you have a greater burden— 1,000 millionaires and 100,000 tramps. You have the mania of speculation and the curse of commercial gambling. Here the big fish eat the little fish, and the little fish eat mud. It is time for state interference when greed and selfishness control the country. America is also responsible for a condition that can not now be remedied— I speak of the disappearance of the inventive capacity of Americans. Factory work is now subdivided so that every operative is merely a part of the machinery, a cog in one of the wheels. In factories men have been displaced by women and children and the two latter displaced by machinery. I appeal to you to stand by the trade unions. There is your'only salvation. But for trade unions wqges would become the pittance of charity doled out by the masters. But even trades unions are only a means to the end. I am a socialist. [Applause.] While I keep one eye on the millennium, I focus the other on the stumbling blocks and pitfalls in the industrial pathway. Workmen must hang together or they will hang separately. “Divide the enemy and conquer” is the watchword of the money kings, and unite and conquer is the watchword of socialism. Pardon my British bluntness, for I am going to desecrate one of your idols. When Napoleon wanted a few thousand men to die for his glory he gave them, to use a comprehensive Americanism, taffy. ‘Soldiers of France, forty centuries look down upon you. Every soldier may be carrying in his knapsack a marshal's baton.’ Americans have also jingling and senseless toys flung to them. You are told that every office is attainable; that the boy born in a cabin may become a president. If this were ever true it is not true now. The honors and emoluments are reserved for a class. Again I urge«you to organize and warn you against the consequences oi of apathy. There is no stopping point in nature—no place where matters are good enough. You must either go up or down, and I believe you are not now traveling fast enough in the right direction.” Mr. Burns leaves to-night for In dianapolis._

THE AMERICA'S CUP. Lord Donraren’i Personal Representative Believes There Will be a Race. New York, Dec. 22.—H. Maitland Kersey, who is Lord Dunraven’s personal representative in this country, received a cable dispatch from Lord Dunraven yesterday morning. The message contained the brief but important announcement that a meeting of the Royal Yacht squadron had been called for January 5, 180a, to consider the terms under which the challenge of December & for an international yacht race was accepted by the America’s cup committee. Mr. Kersey said when asked for his views on the situation: “It is my opinion that there will be a race for the Americas’ cup nest year. This may be but little more than surmise on my part, but I firmly believe that the Royal Yacht squadron will ratify the challenge of December 10.” A GENERAL STRIKE Expected Among: the Shoe Letters of Heverhlll, Mass., end Vicinity. Haverhill, Mass., Dec. 22.—The striking shoe lasters of this city held a monster demonstration Thursday night in -the city hall with 2,000 persons in attendance. Previous to the rally there was a street parade of. all the unions in the city, with 1,000 men in line. AH of the speakers urged the men to organize, and to make a determined effort to secure the prices paid in this city a year ago, A general I strike is exoected.

DUN'S COMMERCIAL REVIEW. Bat for Export* of Gold mad Doubts 4fcoat financial l.e;i»latlun Pros poets W«d4 bo More Hoporal—Excess of Merchst. disc Exports Over Imports for Noven. bor ana December—No loprorenieut La tbe Prices of Agricultural Products. Kiw York, Dec. 22.—R. G. Dun & Ca/s weekly review of trade issued tolar savs: But for the large exports of gold and uncertainty about financial legislation. the indications would be more encouraging. Some increase is seen in orders given to manufacturing works, though until the year ends the force actually at work naturally diminishes. The holiday trade has been rather poor at most points, partly owing to the mild weather. There is distinctly more confidence shown about the future demand for industrial products, though prices are not better. Domestic exports increase a little, though exportable staples are not better in price. In November the excess of merchandise exports over imports was §29,573,891, besides $3,931,031 silver, and December returns indicate as large an excess. For this very reason the exports of @5,332,071 in gold since last Friday and the withdrawals of about three times as much gold from the treasury are the more noticed. Money continues to accumulate here, and there is no enlargement in the legitimate demand for commercial loans, though some offerings of paper, apparently to prepare for yearly settlements. have excited remark. Prices of agricultural products do not improve. Wheat is unchanged for the week, although western receipts have fallen to 2.394,925 bushels, against 3,594,061 for the same week last year, and it does not count for much that the Atlantic exports were 936,645, against 744,547 last year. The visible supply still grows and is now 88,173,000 bushels. Corn fell 4 cents for the week, though western receipts were only 1.522,636 bushels, against 3,582,204 last year, and Atlantic exports more than a third smaller. Government estimates do not seem to affect actual transactions. Cotton has declined a sixteenth to 5.69 cents, and receipts from plantations continue larger for December than in 1891, when the crop was over §9.000,000 values. The theory that producers will not market at current prices does not yet fit the facts. Large orders for manufactured prod- ; uots have appeared and yet, except in I boots and shoes, the general tendency I of prices is downward. Steel billets | sell at §15 at Pittsburgh, and Bessemer j pig at $9.50 at Valley mills, and in other products the tone is, on the whole, weaker, except that structural beams hold the recent small advance; yet quite large transactions are reported in pig iron and billets and improved demand for bar and nails, while nothing fs doing in rails, and business in sheets and plates is light. Competition between the works in operation for the business, which is n it enough to keep them employed, pushes prices in many lines below the ordinary cost of production. Lead has sold largely at 3.1 cents, and tin has been depressed half a cent by speculation.

iu shws, iuauuisviureni tire uiuaxuin«r a good many orders at 2K and 3 cents advance over last year’s prices, where still larger differences in cost of materials are claimed,but many jobbers hold off, as want of entire agreement among producers raises doubt whether the advance will be maintained. Orders for spring woolens have been more numerous, though relatively small for the time of year, and the ^opening of heavy-weight wool first for the next season discloses some reductions iu cheaper goods, with occasional advance in goods of the better grades. The confidence of manufacturers seems to increase, but purchasers of material are cautious, and for the week were 3,398,500 pounds of wool, against 3,507,000 last year and 5,597,400 in 1893. The increase for this month over last year is only in foreign wool. The stock market has been stagnant rather than weak, sales being very light and mainly in the speculative industrials, which are 50 cents per share lower* for the week, while railroads are 59 cents per share lower. Uncertainty about the monetary future has affected trade somewhat, but realizing by foreign holders has also been important. The withdrawals of gold from the treasury have been over 531,000,000 since December 8 and are attributed in part to replacement of bank receipts which were reduced by the purchase of bonds. Yet it is plain that the desire of foreigners to get gold instead of stocks, and of Americans to get gold instead of notes, rapidly takes from the treasury whatever was gained by selling bonds. Failures have been somewhat more important, the reported liabilities for the second week of December amounting to 53,714,007, and for two weeks of December the aggregate has been $6,480,401, of which manufacturing liabilities were $3,466,114, and the trading liabilities $4,071,539. But last year the liabilities in failures of the same two weeks were $11,679,996, of which no less than $5,174,494 were of manufacturing and only $5,301,784 of trading concerns. The failures this week have been 349 in the United States, against 344 last year, and 36 in Canada, against 37 last year. HORRIBLY MANGLED. Fearful Fate of a Sawmill Hand la Tea. uemee. Clarksvili.e, Tenn., Dec. 92.—While endeavoring to turn logs on a carriage at the sawmill of Thomas Harris, 20 miles from here in Robertson county, Charles Reed got one foot caught by the saw and the member was split up to the ankle joint. This caused Reed to fall on the saw and both arms were out off, his left being severed at the armpit and his body badly mangled in a horrible manner. He bled to death inlw short time*.

Another Later Revolt. Queen Bee—How does it happen yotf are not working1 with the rest of the swarm? Common Bee—I want to quit and go ont of business, jour majesty. We are the only manufacturers left that don’t turnout either snide or adulterated goods, and I’m tired of bucking against the whole earth.—Chicago Tribune. Quite Different. Man of the House (in a loud and angry voice)—Confound it! Shut that door, you out there. Shut that door, d’you hear? Servant (appearing with dignity)— Do you know who you’re hollerin’ at? Man of the House (collapsed)—Oh, excuse me, Mary! I thought it was my wife!—London Telegraph. lie Was Full Already. She—Just think. Cousin Fritz while coming home from his club last night fell into the water. * He—Great Heavens! I hope he didn’t drown. << She—ne couldn’t drown. lie was so full he couldn’t swallow any water.— Ales Sweet, in Texas Siftings. The Difference. “Rivers,” said Banks, “turn round and let me see how it fits yon. . . . Yes, it’s a pretty fair sort of overcoat. I hope it’s paid for.” “Banks,” responded Rrrers, with dignity, “the difference between you and * my tailor is that he hopes it will be paid for.”—Chicago Tribune. Not Yet Wedded. Wife—I thought that couple walking ahead of us were married, but they are not. Husband—How do you know? Wife—She stopped to look into a shop window, and he stopped and looked, too.—Christmas Pock. Their Redeem Inf Feature. Mme. Bashlen—1 think Ruskin’a titles for his books are so happy. Mme. Smithson—How so? Mme. Bashlen—When you know the title of one of his books you always know one of the things it isn't about.— American Reformer. A Great Career Before Him. , “You don’t seem as Well known in thiseity as you were at home,” said the visitor. “I’m not.” answered the young man, proudly. “I don’t owe anybody here a cent.”—Washington Star. Not to the Point. Prisoner—It’s hard to charge me with forgery. I can’t even sign my own name. Magistrate — That point is immaterial; it’s another man's name you’re accused ^*>f signing—Answers. Grip-Rheumatism William Munson, a member of the firm of Munson Bros., the well-known breeders at Clinton, Mo., makes this statement: “In 18011 had the grip, which settled in

my umos. a»y rtguc. side was paralysed. I k was obliged. to walk v with a cane. 1 was I in constant pain, and Y when I moved in bed f I had to be assisted* My hands and feet ^swelled with rheumagti«m Anri my fingers rc would cramp. My y druggist sent me six 1 bottles of Hood’s Sar

three times a day mid have improved ever since, and now I am well and never felt better in my life of 70 years. I took no other modicum bat Hood’s. Sarsaparilla.’* William Munson, Clinton,. Mo. Hood’s^Cures Hood’s Pills «• the best after-dranei Pills, assist digestion, sure headache. 23c. WALTER BAKER & CO. - The Largest Manufacturers of 1

runC| mun mkhvi. COCOAS AND CHOCOLATES OBthteCaatia*nUlwT»MC«iT«A HIGHEST AWARD8 ften.tk*gn*t Industrial and Food EXPOSITIONS InEnrapeaffifAmenca. SotehP>«ctm.M Aik*.

Tbalr datielout _ pmud aoiubia, aad Sbr^akfas^ COCOA fiTabSutSfr BY QRdbcRS BYCRYWHERE. WALTER BAKER4KL DORCHESTER, MASS. Angelo. Habeas. Tasso The “1.1NBN*” m the Beat a,ad Most Economical Collars and Caffs wore; they are made of flat •loth, both sides finished alike, and. being rererst hie, oae collar Is equal to two of any other kind. Thai Jtt u»U. wemr evil end look wttL A box of Tei Collars or me Fairs of Cuflk for Twenty-Firs Cents. A Sample Collar and Pair of Cufs by malt forSU Cents. Name style and stse. Address RBYKBSLRLlB COLLAR COMPANY, n Franklin Sk, Naw York. » KUby St., r Ely’s Cream Balm WILL CURE CATARRH jjPrice 50 CenuJ Apply Balm Into aach aoatril. XLY BROS.. S4 Warren St.. N Y. ueeiM ere rrorallSewingMachines, nCbULCOi I Standard Goons Only SHUTTLES, REPAIRS Bl‘*LOC?“'FB 0<x* oriuns ni» rana ««»**