"It was the widow of his brother, who had always lived in the same. house with him, like one family, and who died leaving two boys. She is neither young nor handsome, but he considered it was his duty to provide for her and her children, and not to let her marry a stranger. So you see that polygamy is not always sensual indulgence; and a man may thus practice greater sacrifice than by talking sentiment about deceased wives' sisters. I said, laughing, to Omar, as we went on, that I do not think the two wives sounded very comfortable. 'Oh, no! not comfortable at all for the man, but he take care of the woman; that is what is proper. That is good Muslim.""

DELICATE RULES OF ETIQUETTE.

"It is almost impossible," says the Review, "for us English folk thoroughly to understand the delicate rules of etiquette which govern the relations of sexes in the East. For instance, it is quite shocking for a married woman to speak of her husband.' She must talk of him as the 'master,' 'my lord,' or 'father of my son.' On the other hand, a man never mentions his wife to another man; but there is no impropriety in his discussing the most sacred and secret subjects of conjugal life with a woman. As her faithful servant Omar expressed it: 'Of course, I do not speak of my harem to English gentlemen; but to good lady can speak it.'"

A RADICAL SERMON : By the Sheikh Yoosuf among the graves of

6

Luxor.

-

"Yoosuf pointed to the graves 'Where are all those people?' and to the ancient temples, Where are those who built them? Do not strangers from a far country take away their very corpses to wonder at? What did their splendor avail them? etc. etc. What, then, O Muslims, will avail that you may be happy when that comes which will come for all? Truly God is just and will defraud no man, and he will reward you if you do what is right, and that is to wrong no man, neither in his person, nor in his family, nor in his possessions. Cease then to cheat one another, O men! and to be greedy; and do not think that you can make amends by afterwards giving alms, or praying or fasting, or giving gifts to the servants of the mosques. Benefits come from God; it is enough for you if you do not do injury to any man, and, above all, to any woman or little one !'"

CIVILIZATION BY OPPRESSION.-" is my neighbor, and he comes in and we discuss the government. His heart is sore with disinterested grief for the sufferings of the people. Don't they deserve to be decently governed to be allowed a little happiness and prosperity? they are so docile, so contented; are they not a good people?' These were his words as he was recounting some new iniquity. Of course, half these acts are done under the pretext of improving and civilizing, and the Europeans applaud and say, 'Oh, but nothing could be done without freed labor,' and the poor Fellaheen are marched off in gangs like convicts, and their families starve, and (who would have thought it?) the population keeps diminishing. No wonder the cry is, 'Let the English Queen come and take us.' You know I don't see these things quite as our countrymen generally do, for mine is

another Standpunkt, and my heart is with the Arabs. I care less about opening up the trade with the Soodan, or about all the new Railways, and I should like to see person and property safe, which no one's is here, Europeans of course excepted.”

RIGHTEOUS INDIGNATION. I have received the following lines from a friend. As an expression of righteous indignation (begging pardon in advance of all tailors in all parts of our re-constructing country, for whom I have entire respect, and would not for a moment class with them a man who got, by virtue of an assassination, his opportunity for mischief,) I endorse them and offer them, for an enlightenment, to the one person who at this time could serve his country best, by quickly heeding the advice they proffer.

TAILORING.

Poor Crackers' breeches down in Tennessee

Might well by Andy reconstructed be;

His patch could run against or with the grain,
Be cloth or shoddy - hold or rip again.
No rotten bunting Freedom's flag can mend,
The piece must match, the fabric must not rend,
The stain must be effaced, the colors fast,
To flap those stars again athwart the mast.
There's not a ragged slave he can redress:
He cobble Freedom! Ninth of manliness!
The sceptre drop, the goose resume, and flee
Where breeches wait, but let the banner be.

PER TRIBULATIONES PERFECTUM.

O WEARY flesh and soul, what profit thee
Thy tot by day, long vigils of the night?
Lo! the hard battle for the Truth and Right
Pays only wounds for promised victory.

Such voice from out my worn and fainting heart:
And the Lord's Angel answered-Nay: but ill
Thou dost interpret God's omniscient will.
These but the signs wherewith He owns thy part
Among His saints the cross, the hemlock-cup,
Alone the Anointed bear, that Truth may know
Her suffering is her triumph: suffering so,
Thy wounds are victory, thy toil is rest.

Shamed, my listless hands their strength took up:

Yea, flesh and soul, not weary thou, not blest.

GEORGE HOWISON.

A

THE TRYSTING PLACE.

Canst thou by searching find out God?

FRIEND have I, true lover of my soul,

Whose lightest word to me is dearer far Than any treasure which the dark earth holds, Or any beauty of the morning star.

When day is on my heart he enters in

And crowns it with the brightness of his grace; But more I joy when night envelopes me,

To feel his presence though I miss his face.

But there are times when foolish love of self
So girdles me as with a wall of flame,
That should he seek me he would find me not,
Nor answer get if he should call my name.

And other times when open to his feet

The doors of my poor house as quickly swing As if I were a peasant, and the friend

For whom I waited had been born a king.

Thus coming once when I was at my best,

He said, "My friend, I would not have thee roam; Dost long to see me? Go about thy work, And I will come and visit thee at home."

And I in love with all his noble ways,

Feeling that he in nothing could do wrong, Assented, saying, "Even so I will;

But quickly come, and make thy visit long,

"That I may speak with thee of hidden things,
Tell thee alike of all my joy and pain,
And feel thy freshness all my spirit through,
As summer's roses feel the summer rain."

And then we parted; but another day

Had not passed over me before the crowd Began to laugh at me and call me fool,

With here and there a voice that cried aloud,

"Come seek with us for him who is your friend."
And I was weak enough to them obey,
And follow them, despite my better thought,
For many a night and many a weary day.

We found him not, though ever and anon

His name we read in books that were of Old, Which said that once his presence had been sweet, That he would come and tenderly enfold

To his warm heart some man of humble birth,
And talk with him in language just as mild
As that which any mother might repeat

Above the cradle of her little child.

And then I said, "This glory must be mine;
With less than this I cannot be content;
So left the crowd to seek him as they would,
And to my home with eager feet I went.

And what to find? My friend awaiting me,
Here in his place as he had been before;

And down I sank as if it ought to be

That he my friend would be my friend no more.

But he, as if, no beggar for his grace,

I came of right into his presence fair, Lifted me up and from my speechless face Put back the masses of my tangled hair,

And kissed me once and kissed me twice again,
And said, "Not greater is thy need of me;
Than is my need, although it seemeth not,
Of living and communing still with thee."

My words are false, my thoughts are very true:
My friend was God, and ever by his grace,
Although by searching I can find him not,
My soul doth serve us for a trysting place.

JOHN W. CHADWICK.

SOCIAL SCIENCE ASSOCIATION.

The regular monthly meeting of the Boston Social Science Association was held on Thursday evening, 8th inst., in the Warren Street Chapel, the president, George B. Emerson, Esq., in the chair.

After the reading of the records, Dr. Edward Jarves, of Dorchester, read a paper on the connection between cooking and health, and what a cook book should be. Dr. Jarves began by speaking of the necessity imposed upon all animals, of renewing by food the waste of flesh, muscle, brain and bone constantly going on in their systems. He then in a very interesting manner described the process by which food is digested in the stomach, aerated in the lungs, purified in the heart, and then driven by that organ to perform its functions as blood in all parts of the body, and supply the con

stant waste.

The responsibility of purveyors and cooks in providing and preparing food was next considered. The measure of man's life, the speaker said, depended in a great degree upon the selection and preparation of his food; so that not only the strength of his limbs, but the vigor of his brain, and even his emotions, were affected by his eating. A large number of the cook books now published seemed calculated to pamper the appetite and incite a love of good eating, rather than to promote healthy cookery. The field of housekeeping afforded a wider scope for the exercise of ingenuity than most of the avocations of men.

A discussion upon the training of cooks succeeded Dr. Jarves's essay. Judge Wright asked Dr. Jarves for a more explicit statement of his opinion in regard to the influence of food upon the mental faculties, remarking that if food was at one end of the equation and intellect at the other, then a wide field of thought was opened.

Dr. Jarves replied that he meant to convey the idea that improper nutriment furnished poor material for cerebral substance - and therefore, if the brain was, as is commonly supposed, the organ of thought, it could not perform its functions clearly and vigorously when the stomach, instead of being the seat of strength, becomes the source of weakness. He would not say that food was mind; but he would say that it affected the organ through which the mind acts; and if the gentleman who had questioned him had observed the influence of food upon dyspeptics and insane persons with as much care as he had, he could have answered his own question.

Several other speakers gave their opinion upon the methods of mental action, when Dr. Dio Lewis objected to the psychological turn which the discussion had taken, and desired that the practical subject of a cooking school should be taken up. Being called upon to give his own views, Dr. Lewis urged the immediate establishment of a training school for cooks, and reiterated his conviction that great relief could be immediately gained by housekeepers paying more remunerative wages and thereby securing more intelligent cooks.

The discussion was continued for some time longer, a general desire appearing to prevail for the immediate trial of an experimental training school. - Boston Advertiser.