the 6,500 scholars on the public-school register, 2,166 are depositors, having over $14,000 to their credit.

My acquaintance with it dates from a convention of Economists in 1888. Passing mention was there made of the school savings-bank, and I immediately made myself familiar with the best methods in use, and gave the scheme newspaper vent. We took it up in my own borough, Norristown, and the adjacent one of Pottstown, Montgomery County, Pennsylvania, simultaneously in the winter of 1889. To-day school savings-banks are in acceptable use in 114 schools of Pennsylvania, fifty of them in my own county.

We may be a little old-fogyish in William Penn's staid settlement, from a Western point of view, but we are imbued with the thrift of our Quaker and German ancestry, and are anxious to hand it down the line of coming generations.

About 200 schools in thirteen other States have adopted this teaching, fifty of them in New York. So long as the work is one of private philanthropy it is rather difficult to get records and data of them all.

The deposits of the scholars are entirely voluntary, and on an average about 40 per cent of the pupils in a school are depositors. At Norristown the school children have to their credit $8,033.17, after having withdrawn over $10,000. Their entire collections, with interest accrued in the three and a half years the system has been in use, have been $18,375.17.

These withdrawals of school deposits do not necessarily indicate an expenditure of the money. As the pupils graduate or leave school they have their dealings directly with the banks, while the amounts are no longer listed as school deposits. I could also relate scores of instances where withdrawals have been made for family needs or crying necessities.

These school savings-banks are often established by the aid of bankers, they furnishing the printed forms and encouraging deposits, knowing that, even though it does not always pay from a business point of view to handle the

small savings of hundreds of school children, they are training customers; that children who have bank accounts will make men and women who are bank depositors. Intelligent school directors in most localities are easily interested in this teaching, and the propagation of it is both pleasant and popular.

The Woman's Christian Temperance Union has taken up school savings-banks as a department of its work, giving me the superintendency of it in the World's and also in the National W. C. T. U.

The American Academy of Political and Social Science has extended us a helpful hand, publishing in a pamphlet form and giving broad circulation to an address it was my privilege to make before it in Philadelphia last May. Mrs. H. C. Ruth, well known as the Dakota farmer, is awakening interest in North Dakota. The Grangers, the American bankers, and several educational associations have adopted resolutions approving of this practical teaching of economy, and expressing their desire to spread it. The press of the country opens its columns to records of the work, giving it generous editorial mention. In most localities where we have school savings-banks the amount of the Monday deposits of the children are published weekly as items of

news.

We are finding response this year in the West. The system was taken up in the public schools of Pueblo, Colo., January 9th; and up to April 30th 743 of the 1,900 pupils in the schools were depositors, and had to their credit as savings $2,099.69. The first school collection was taken in Trinidad, Colo., March 6th; the first in the schools of Wamego, Kan., March 26th. Casselton and Wahpeton, N. Dak., the points most recently taking up the system, made their first collections April 24th.

In order to disseminate this teaching fully it is desirable that as large a proportion of the pupils in a school become depositors as possible. Deposits of small amounts will teach this lesson quite as effectually as larger ones, and it is

the question how many depositors there are in a school, rather than how much have they deposited, that is of vital moment.

EDUCATIONAL TRAINING IN ITS BEARING UPON THE PROMOTION OF SOCIAL PURITY ADDRESS BY JENNIE DE LA M. LOZIER, M. D., Sc. D., OF NEW YORK CITY.

It has been said that honor and fame from no condition rise, and equally true is it that sin and shame are found in every class of society and condition of life. Immorality, or violation of the law of purity, can be found as rampant and as gross under silk and velvet as under rags, in the palace and in the hovel, in the African kraal and in the American mansion. It is widespread because it is inherent in ignorance and weakness. It is due to the domination of man's animal nature over his intellectual and moral being. It is no new thing in the world's history, and it is neither more dreadful in quality nor more overwhelming in quantity than it has ever been. But our increasing cognizance of the factors of mental, moral, and physical disorders, due to the spread of scientific information and the use of the scientific method of investigation, enables us to diagnose the malady and to suggest the possible cure.

In moral disease, as in physical disease, we analyze the predisposing and the exciting causes; we differentiate it into sin, or willful wrong, and weakness, or irresponsible wrong. A mistaken diagnosis leads us into the pitfall of quackery, which endeavors by nostrums and patches to conceal the ravages of evil, instead of the true, radical treatment of the conscientious surgeon, who will amputate and ablate from the germ if possible, and thus save the whole organism from corruption and decay.

We have had many doctors in the realms of metaphysics and of physics. What we need to-day, imperatively and universally, is an enlightened motherhood which will have

the intellect to grasp the causes of immorality, and the mother-love and mother-courage to apply and inculcate the principles of individual and social purity with fearless fidelity.

Morality means the restraint and right direction of man's sensual and emotional nature. It is not an instinctive faculty. On the contrary, instinct is against it. It is the struggle between the soul and the body, and such a struggle can no more be expected to develop spontaneously into moral purity than an ear for music or a taste for poetry would be expected to lead to the production of a Paganini or a Tennyson.

It must be distinctly understood that this struggle is more terrible, more vital, more difficult than any mere struggle for physical existence upon the earth; that it is a fight between Saint George and the dragon, between Christian and Apollyon, between the angels of light and those of darkness, for the possession of the human soul. Poor little human soul! It is embarked upon life's troubled sea, like the flame in the lamps of paper floated out upon the Ganges by the Indian girls; it may be drowned by overwhelming waters, or may flare up in one wild spurt and destroy its frail vehicle.

The general heredity which the child shares with all the sons of men is the first handicap in the race, and the special heredity in the individual is the second, and may be the heavier weight. The education which does not recognize heredity — whether you call it original sin or tendencies makes a mistake at the outset; the educational training of the young in morals and in purity must proceed largely upon the principle of derivation. In therapeutics this means to call off the too-abundant blood from one part of the body, where it is producing congestion and pain, and to carry it to some other spot, where its warmth is needed. To call attention to purity, to dwell upon impurity, will often direct the thought to the very evil we desire to avert, and this, I am sure, has been a common mistake when an

overzealous teacher or guardian has meddled too roughly with the delicate essence of modesty. But here again we are assisted by science, which lifts the subject out of the emotional realm, and puts it upon the calm basis of healthful normality; which clothes the facts of nature in clear-cut terms of purity. Again, from religion we derive the most efficacious prescription known yet upon the earth, and one which will stand the test of all time. It is "the expulsive power of a new affection "; it is the overcoming of evil with good. The angel comes, in answer to prayer, to strengthen even the little ones against evil thoughts and degrading desires, and helps to build up moral strength and renew spiritual vitality.

What should be the practical work of any society that hopes to bring us up to a higher ethical plane? Clearly there should be a recognition of and hearty coöperation with everything that tends to cleanliness, thrift, and cheerfulness in the homes of the poor and wretched, and with everything that will provide constant and agreeable occupation to childhood everywhere. We must also coöperate with every agency that will increase self-respect and honorable pride in the individual, and with every form of religious belief which will keep man in a right relation with his Creator and his fellow-man. And lastly, we must secure such legislation as will place men and women upon equal footing, and will maintain the reasonable independence of women in the business world.

Finally, every community is a composite of moral, social, civic, and economic forces. It is precisely what these forces make it.

The state must be educated to recognize its responsibility, from which it can never escape. We must be educated up to a recognition of the fact that the vicious and depraved in our midst have become such, in the main, through a false and pernicious order of things, too often founded and fostered in bad laws or due to the absence of good. In that sense and to that degree prostitution and crime are the cre