group if subject to change is also persistent. As for the epithets substance, real, ultimate, non-phenomenal, non-relative, absolute, they are all figurative or negative, assertions that substance is not the phenomena but not telling what it is. From first to last we have been paying ourselves with phrases, as the French say, heaping up verbiage which never carries us beyond the phenomena but invariably brings us back to them because borrowed from them. Nor is this a mere inaptitude of language; it is an impotence of thought. The more carefully we concentrate attention upon the phenomena the more helpless are we to conceive anything among or beyond them differing from them, and more real, efficient, and enduring than they. Substance is inexpressible because it is unthinkable. (II.) But now what happens when we go on to affirm the inconceivable and inexpressible? Fatal conflict with the phenomena in whose terms the affirmation is necessarily made. We declare the substance out of all known relation calling it the absolute; and straightway bring it into every relation known to us by clothing it with the phenomena. It has an unconditioned unmanifested nature of its own we say; but we say too that the phenomena are its modes and manifestations. In itself it is not extension (for if in its very self it is extension, how can it resist ?)-yet two inches square: not resistance (for if resistance, how can it be extended?)-yet impenetrable: not color, yet white: not sound, yet resonant. It must be no one of all these things, otherwise how can it give them a common being and constitution, how segregate, integrate, individuate, and identify them? it must be all of them at once, for-there they are. So the affirmation of substance in terms of phenomena, the only one possible, turns out an affirmation of the substance which denies the phenomena, or an affirmation of the phenomena which denies the substance. Now the phenomena are undeniable. (III.) Here a suspicion which has been strengthening all along becomes irresistible. From first to last the phenomena have been omnipresent forcing their way into our most vigorous and subtle endeavors to realize a something which is non-phenomenal. If substance cannot be conceived save under concepts supplied by the phenomena, if it cannot be expressed save in terms of the phenomena, if it

tion, and variety in life, both mental and physical, which greatly tends to insure their health. To tradespeople, mechanics, farmers, and workers generally, there is a greater monotony and tedium of daily work than to the scholar. The proportion of these who are ill fed, poorly clothed, improperly housed, exposed to vice, passion, and intemperance, is far greater than those who at the office or study table commune with the best work of the minds of all ages of the world. The scholar does not live in a crowd, and thus become exposed to accidents and temptations; he is much by himself; he is led to more calm reflections and to a better self-preservation.

And whether it seems invidious or no, society most certainly does regard the literary man-the scholar-with more tenderness, more desire to keep him aloof from the rough usage of the world, than it does her other classes. Every body does seem to care for the so called educated persons, be they men or women; very much as the hive of bees treat their queen, or as civilized man everywhere carefully provides for and attends to woman. The world will hold an umbrella over a scholar, when it says to every body else hold your own. Dr. Farr says, "The clergy lead a comfortable, domestic, moral, and temperate life, in healthy parsonages, and their lives are good in the insurance

sense.

The scholar has a better chance of long life because he has a larger liberty. After the rudimentary work of education is over, when school and college bells and rules can be ignored, the scholar has a great control over the time, place, and manner of his work. His hardest work may be done when and where he will. If not in the mood for work to-day, he can do more when he is in the mood for it. If sickness or social duties claim him now, he can supplement this work when health and friends do not demand. The scholar can economise his time, employ his resources, make his demands on others with a far greater degree of freedom, than can the man who is cramped within the hours, methods, and etiquette of business, and common toil. Hence the great relief from worry, waiting the movements of others, the red tape and restrictions that ever hinder the muscle worker. Scholars when fairly embarked in the business of life, need not so much mental urging to their

work, as does the man who follows the factory bell, or the rain and sunshine of seed time and harvest. And while without doubt man is by nature a lazy animal, and ever needs a healthy stimulus for his work, yet the effect of this upon his physical and mental health is far different from the goad, the punch, the anxious beating, the need of shelter, food, and warmth which the laboring man must have and only have by hard, unsympathetic, and often unsatisfactory work.

Another reason why scholars are longer lived and in better health than other people, is, that they have a better proportion of controlling religious faith. By this is not meant that they all agree upon the form and doctrines of saving faith; far from it, no class differs more from the true standard. But the most highly educated people are those who in large measure have some settled form of belief. Who if not in full accord and communion with some prescribed church form, have a settledness of religious opinion and belief that gives them great stability, calmness, and peace of mind upon this all important topic. We can hardly find a daily paper which does not tell us of one or more poor mortals who are insane, or have committed suicide because of troubles concerning property, friends, prospects or hopes about the common events of life. And our insane asylums make a sad showing in the same direction. In other words men and women are often worried to death because they do not possess the sound mind in the sound body; because they have not the all potent controlling religious faith!

But the scholar, the person who knows how to study causes and effects; to reflect on the past, to freshen his daily experience with facts, has a safe-guard in this respect which may be wanting in him who has employed life for the most part in muscular, machine work. And the true student, who draws deeply from the fundamental source of knowledge, who fills his cup from the divine fountain, has a support and an assurance which should never fail him though everything but God seems to hide their faces from him.

The classes of people among whom insanity most prevails illustrates this subject. In the Northampton Lunatic Hospital of Massachusetts, of five hundred and seventy-two men who were patients, but forty-six were classified as "literary" in

their occupations, while the "farmers" were one hundred and twenty six, and the "laborers" were one hundred and twelve.

Dr. Jarvis says: "Education causes but little insanity. In a table of one thousand seven hundred and forty-one cases, whose causes are given, from sixteen hospitals, only two hundred and five are from excess of study, two hundred and six from mental struggles and anxiety, and sixty-one from excitements, one thousand one hundred and thirty four were from business trials and disappointments. For if we understand the generally approved theory of insanity, we can see from the statements just made, that the normal student is less liable to insanity than are most other occupations in life. We have so meager an idea of what mind-or spirit-is, that we do not know how it can be disordered, diseased, or impaired in itself."

"Reason cannot be unreason," says Dr. Hickok. The organism, however, through which alone the mind must act, may be so disordered that mental action will be distorted, imperfect, or irregular. But how the spiritual element, about the nature of which we know absolutely nothing, can be diseased, it is impossible to form any conception.

Water may hold in suspension or solution impurities and foreign substances. But the filter and chemical reagent can remove these without in the least affecting the water. So the mind—for the most part the director and source of power in the body-may be seriously disturbed in its action by the disorder or disarrangement of a single organ in the body, and yet when hygiene and medicine shall have restored this organ to its healthy state, the mind clear and unclouded will hold its sway again. And the scholar, who of all men can the best understand the laws of the healthy body, and has at his command the most ready means to keep his bodily health perfect, who has the temperament least liable to common and sweeping diseases, who possesses the greatest liberty of men, who holds the calm and guiding element within him of a religious faith, he surely is the one who certainly never should fear or allow within himself the potential elements of that great scourge of modern civilization.

ARTICLE II.-BIBLE HYGIENE.

THE advantages and general superiority of preventive over curative measures in disease, and the now generally acknowledged importance of the science and art of Hygiene, doubtless destined to be the main element in the medicine of the future, impel us to examine the philosophy of health preservation from every point of view and to seek for sanitary information from every available source.

The Old and New Testaments may appear a strange source in which to seek for information of this kind; a curious mine in which to dig for health hints. Still there is no apparent reason why this wonderful compendium, in which so many kinds of knowledge are incidentally imparted, should not also contain medical instruction. Nay, more, if the Bible is of divine origin, is not this revelation the most natural authority to which we could resort, and the likeliest to contain sanitary laws for the body as well as for the soul?

Investigation shows that the Bible does contain matter of this nature, and that its hygienic maxims are not only numerous and varied, but also accurate and profound. They are not crowded into one chapter or even book, but are scattered all over both testaments, generally in the form of pithy sentences imbedded in other matters, like precious gems in a setting of gold. Almost every one of the sixty-six books contains something of this nature, couched either in the form of a direct hint, or an indirect warning or promise which may be turned to practical account, and made of hygienic value. In some places they are numerous, especially in the Pentateuch, which contains the general and special laws promulgated by Moses for the guidance of the Israelites in their wanderings in the wilderness. And they embrace suggestions not only for individual or private hygiene, but also for the wider and more important subject of public sanitation. So that, though apt to be overlooked or slighted, as they have long been, amid the mass of general information which everywhere crowds the