realistic curriculum; "Where must we Look for the Future Prevention of Crime?" and Philo-Socrates an excellent work on many educational problems, which should be studied by all teachers. His philanthropy sought other outlets, and he spent untold sums in assisting the poor, the needy, and the struggling; though his boundless generosity in this way was quite unknown, for he held it as a principle, that all such deeds should be done silently and anonymously. His retiring unobtrusiveness was a marked characteristic, and became almost blameworthy, as his light thereby was not placed in the best position to illuminate the surrounding darkness. His enthusiasm for the good of mankind was singularly pure and enlightened, and burnt with an inextinguishable flame, amidst untold discouragements and opposition, during the whole of a long life. He cherished and inspired the friendship of many eminent like-minded men, not a few of whom loved and respected him as more than father. The writer, who for several years enjoyed Mr. Ellis's personal friendship, last visited the grand old man some months before his death. Though bending under the weight of fourscore unusually laborious but happy years, and cheerfully and philosophically waiting the expected close, he was keenly alive to all the old problems that had claimed his best efforts and to the progress of education and general well-being, and discoursed long and brightly, if not enthusiastically, as was his wont, on these inspiring topics; the beautiful light of benevolence and philanthropy illuminating his features, and forming a picture of enlightened bounti fulness and enthusiasm for humanity, which is a deathless memory. We parted at the door, to which he accompanied me with surprising firmness of step, for what proved to be the last time, though his grasp and look gave no indication of early decease. My last communication from him was a letter written by his daughter, for his hand had become too tremulous to hold the pen, a few weeks before the end, enclosing an anonymous subscription for a worthy object that interested him—one of ten thousand such nameless kindly offices glorifying a long career. Thus did this good man live in quiet, ever-active devotion to benevolence and duty, and thus has he died almost in silence, as far as popular renown is concerned. How true it is that the world knows not its greatest men till they are in the dust! But William Ellis's fame is assured, and at no distant date, as one of the great philanthropists and educational reformers this country has produced. As was said by Professor Hodgson of his educational labours, "He has long and effectively vindicated, in all teaching of both sexes and of every rank, its true place for Economics as a branch of Moral Science, needful and fit to guide conduct, to train character, and to shape condition, as well as to develop intelligence," and to Ellis "" very many owe much for great personal kindness, but, above all, for a higher, wider, clearer, more definite, practical, consistent, and inspiriting view of education as it ought to be, and will be." CHRISTIAN MANLINESS. BY THE EDITOR. MANLINESS is not usually considered a characteristic of religious people, and many reasons may be given for this common opinion. is to be a craven. It appears too sweet and exquisite in its refinement to be the proper bearing for a hero. He who is to push his way in the world must carry himself, it is The prominence assigned in Scripture to said, in another fashion, and putting on the the passive virtues is liable to be misunder-armour of resistance and attack be prepared stood. Gentleness, meekness, forgiveness to to assert his rights and give blow for blow. the uttermost, a patience so great that if the one cheek is smitten the other ought to be turned to the smiter, these are not qualities which the world usually associates with manliness. It fancies that to be submissive I shall not pause to meet this objection by showing how essential the passive virtues are to true bravery. There is a fortitude in suffering for the right, which is as great a test of heroism as any deed of daring can afford. Another cause for this popular misunder- on Christianity than to identify it with anystanding may be found in the mannerisms thing short of such manliness as is here of thought and speech assumed by professedly very good people." In trying to be childlike, they sink into a weakling childishness, and the peeping voice, the affected drawl, now the whine and now the groan, utterly repel young and healthy minds. This feebleness of manner is often combined with feebleness of idea. Religion is regarded by them as a kind of preserve into which the profane foot of reason or science must not enter. The innocent amusements that serve to brighten life are viewed with grudging acerbity, and all works of imagination or of wit are contemned as vanity. This habit of mind, in its cramping narrowness, its uncongenial and morose stupidity, has done much to strengthen the belief that to be a Christian is to lose a large and valuable portion of humanity. A third cause for the mistake is fairly attributable to the caricatures which many popular novelists have given as their only portraiture of religious people. The type is only too familiar. Never is the so-called pious" person described but as" unctuous," oleaginous," a sneaking and canting coward. While all that is manly and generous is ascribed to the professedly worldly, all that is mean and mawkish is imputed to those who, for the nonce, represent Christianity. The effects of such treatment have gone far beyond what the writers probably intended. Wishing to satirise error they have failed to present the counterbalancing truth, and have accordingly fostered much injurious prejudice. Confounding the caricature with reality, many a young heart has turned away from religion altogether. Death-bed fears, sadness, sourness, and a grim and frowning severity are not enticing for those whose pulses beat full of energy, who love the fresh air blowing across foaming seas and bracing moorlands, or who rejoice in the advancing tide of human progress, spreading wider and wider over the diverse fields of politics, commerce, science, literature or art. They feel that to be manly is to act a worthy part as a member of the vast brotherhood by whose efforts the world is becoming richer, wiser, and happier; that it is unmanly to be busied merely with what is called "the salvation of one's own soul," or in a preparation for the world to come, and to stand aloof from the actual battle whereby the well-being of the race is to a great extent being determined. vindicated. If Christianity is of God it must have to do with the world of facts—for facts are revelations. This earth does not belong to the devil, as so many good people practically represent it, nor is it even a scene of banishment. It is one of the " many mansions" in God's great "house,” and if Christianity is of God it ought to be the mightiest factor in human progress, and the Christian hero ought, in virtue of his religion, to be in the vanguard of the advance. The impoverished types of saintship which have been so often presented as the only true types, have done infinite damage. The starveling ascetic, the weakling pietist, the harsh puritan, the recluse, the separatist, the devotee have gained their reputations by standing aside from life and declining the risks entailed by close contact with men. But it is at once the more heroic, as it is the more difficult part, to carry the Christian spirit into all relationships. It may be said with all reverence, that John the Baptist, "neither eating nor drinking," and keeping aloof from the society of his day, had an easier task than our Lord, who went to marriage rejoicings and sat with publicans. and sinners and entered into every sphere of human interest that He might hallow and elevate all duties and enjoyments. It is the life of Christ and not that of John the Baptist, which Christians are called to follow. How then may Christian manliness be defined? We can think of no better answer than that manliness is the courage of duty, and Christian manliness the courage of duty. in reference to the Christian ideal. Courage is an essential element in all manliness, but courage separate from duty ceases. to be manly. There is a kind of courage in the criminal who risks his own life while he carries out some scheme of dastardly villainy. There is decided courage in the murderer who with unflinching persistence accomplishes his horrible design, and can walk to the scaffold with an unfaltering step and a bearing worthy of a martyr, but no one could characterize him as manly who day after day watches the agonies of the innocent victim. he is poisoning, and on whom he can heap all the while treacherous professions of affection. The courage is undoubted, but it is devilish and not manly. Physical courage is in itself common to the brute as well as mankind. The tenacity of the bull-dog or the bravery of the otter are quite as wonderNo greater condemnation could be passed ful as the indomitable endurance of the pugilist. But physical courage is changed into chivalrous heroism whenever it is fired by the courage of duty, and no grander instances of this type of manliness can be found than among our naval and military heroes, whose watchword has ever been "duty rather than " glory." It was this calm sense of duty which gave majesty to the character of Wellington, and which must ever be associated with Nelson and his last great battle. It is the same spirit which has shed splendour over many a warlike episode, when lonely sentinels or broken regiments fearfully outnumbered have never quailed, because duty held them bound. "Not once or twice in our fair island-story, The path of duty was the way to glory." But this courage of duty necessarily belongs to moral characteristics as well as to physical prowess. In this way manliness must deliver from all kinds of hypocrisy, whether affectation of manner or dishonesty of word or act, because they lack the courage of truth. Manliness is the courage of frankness in contrast to the cowardice of mistrust; it is the courage of chivalrous generosity in contrast to the meanness of selfishness. It stands in like manner in antithesis to whatever degrades a man, such as drunkenness, or the impurity which leaves ruin in its track, the ruthless destroyer in soul and body of those for whom Christ died. But if manliness is the courage of duty, its quality will be determined by the standard of duty which is adopted. With what is termed "the code of honour" as the highest rule, many things are permitted which become condemned whenever a loftier measure of excellence is applied. Accordingly the noblest type of manliness must be that which possesses the courage of the highest possible range of duty, and Christian manliness, as being the courage of duty determined by the Christian ideal, becomes at once the worthiest and the most difficult. It is grounded on the recognition of man as bound in duty to God his Father, and to Jesus Christ, at once his Lord and his example. And with the tie which binds to God comes also the tie which unites to the brother man. That spirit of sonship towards God and of brotherhood towards man which dwelt in Christ becomes the standard to which all life must be conformed. Christian manliness is in this way that courage of duty which teaches us to regard ourselves and others in the light of God's holy and loving purpose, and thus incites us to obey God at whatever cost, and to act the true part towards our brother man at whatever denial of self. It is, in short, self-sacrifice in duty to God and man. The highest example of this manliness is found in Jesus Christ. The courage of duty finds its fullest expression in Him whose life from Bethlehem to Calvary was one of calm fortitude in the endurance of all things which the fulfilment of all loving duty to God and man might entail. Such also, as "the imitator of Christ," was the manliness of St. Paul. He was a true soldier of humanity as well as of God. His life was one of such bold adventure by land and sea in his heroic discharge of duty, that he can find no language so suitable for the expression of his devotion as the imagery furnished by the athlete or the Roman legionary. And such imagery was no exaggeration on his part. With simple bravery he addresses the Ephesian elders, "I go bound in spirit unto Jerusalem, not knowing the things that shall befall me there: save that the Holy Ghost witnesseth in every city, that bonds and afflictions await me. But none of these things move me, neither count I my life dear unto me, so that I finish my course with joy, and the ministry, which I have received, to testify the gospel of the grace of God." In this spirit of duty he went on, year after year, amid innumerable perils, shipwrecked, imprisoned, scourged, without food or clothing, now standing before kings and philosophers, and now calmly facing stormy mobs of fanatics, each one thirsting for his life-blood, and yet through it all ever courteous, gentle, considerate, and patient. It was duty which Christian love imposed that inspired his devotion, and his manliness was the courage of such duty. It is into this truly manly life that every Christian is called, for while the distance may be great between the particular sphere of duty in which apostles and martyrs were called in their day to labour, yet the little child faithful to the few talents given him, the labourer toiling with his spade or wielding his hammer, the merchant in his office, the student in his room, may so act in the loving, righteous, and devoted spirit of Christ as to rank in the sight of Him who sees in secret with the mightiest heroes of the Church. The greatest test of character is to be found in what is common rather than extraordinary. It is easier for the soldier to be faithful in the rush of battle, when sustained by a catching enthusiasm, than to maintain a high tone of consistent principle under the many details of daily drill. And the most searching test of true Christian manliness is to be found in everyday life, wherein the business man, if a Christian, is to do what is right in the sight of God, whatever the consequences may be to his prospects, or whatever excuse "the custom of the trade" may afford for following another course; or in which the workman is to do the honest job, and to detest "scamped" work as he would knavery. A man's foes are indeed most frequently those of his own household, discovered in the difficulty of dealing with the petty details of life in a generous, considerate, and patient spirit, overcoming natural irritability, self-indulgence and sloth, and trying to sweeten all around with gentle kindnesses and a magnanimous charity. If Christian manliness is, as we have defined it, the courage of duty in reference to the Christian ideal, then may we assert that the sentimental pietism which identifies religion with its good feelings and security after death, while it stands aloof from the duties and interests among which Christ lived and laboured; and the pride of the ecclesiasticism which seeks the good of the sect rather than humanity; and the ways of the recluse or the puritan which deny the Divine element of life while they would avoid the evil, are equally defective and equally injurious to the interests of the Christianity they profess. The Christian ideal of duty is large in its embrace, while it is searching in its condemnation of wrong. Nothing really human is alien to its sympathy. "The world and life and things present," as well as "death and things to come are ours when we are Christ's." All things that are true, honourable, attractive, healthy, bright and fair, are of God. The instrument from which the harmony of life may be struck becomes many-stringed, and as long as each is found in concord with the key-note-the mind of Christ-there ought to be full freedom in their use, and a happy recognition of Him "from whom cometh down every good and perfect. gift." DICK NETHERBY. By L. B. WALFORD, AUTHOR OF "TROUBLESOME DAUGHTERS,” CHAPTER XII.-AN EMPTY POST-BAG. "PAULINE," ETC. use at all? Is he worth his keep? Shall we give him one trial more, or get rid of him IF Dick Netherby had wished himself at once?" away from Castle Aird before, how much more reason had he now to bless the happy chance which offered him so speedy and triumphant an escape. Not that he was altogether without internal uneasiness, however. He could not see the broad light stream across his path from the windows of the Home Farm, as he stepped nightly homewards from the moor, without a recollection of the many times on which it had been the beam by which he had steered his way thither, nor could he face the farmer's pew in church without wishing his own had been anywhere else. The McClintocks' name, he owned, as we know, gave him a grue," and if so, how much more unpleasant was a view of the McClintocks' ample persons. But youth is sanguine and volatile. A very short time was to end it all; his penance in this respect could not, he assured himself, last above a week or two, and each day's post might bring Captain Thesiger's summons. Lord Galt meantime set to work to look out for another keeper, and before very long, it must be confessed, he found himself not altogether sorry that things had taken the turn they had. He had never, he said, | thought a great deal of the boy Dick, he had never expected great things of him, but he had always until now considered his late manager's son as a trusty, hard-working lad. Trusty? Well, he supposed Dick was trusty enough, but hard-working he was not. When he looked into matters, it seemed to him that he could find out nothing which had been done; and James, with whom the young keeper was rather a favourite, might say what he liked, his father held to his opinion. "Show me that I'm wrong," he said. "I am willing to be convinced, I am sure; but I can't find out a single thing the fellow's good for. It is even on my conscience that I told Thesiger he could break dogs, for a worse-broken animal than that great hulking Jack it would be difficult to find anywhere. He is perfectly, hopelessly useless. I have half a mind to shoot him to-morrow." "Which? Dick or Jack?" "Pshaw!-But I say, James, what do you think about it seriously? Is the dog of any Oh, give him a little law. And father," continued James, who was ever on the side of leniency, "do not be too hard upon Dick, either. He is rather upset just now, that's all. Thesiger made a fuss about him, and turned his head. Thesiger blarneyed him all day long, that he might be in a good temper and get Thesiger the best shots. I heard the sort of thing that went on once: it was not Dick's fault." "What an ass Thesiger is! He will spoil any servant if he takes that line with him. Well, all I can say is, I wish he would look sharp and take Dick off our hands, for this not knowing from day to day what may happen the next-this hanging on and on, as we are doing now, is monstrous disagreeable. You don't know whether to treat the fellow as your own, or as another man's! Once or twice lately I should have given him a good rousing, only that it did not seem worth while, as he was on the point of going away. I do wish Thesiger could be brought to book quickly." But, you know, we have not got another," observed James, with some of the prudence in which, it must be allowed, his father was lacking. 'We can do without another, for a time. No one is coming down this Christmas ; and so, though I am on the look-out, I do not really particularly mind about getting one. We could do without till the spring, uncommonly well." Another week came, and still there was no word from Captain Thesiger. "Had you not better write?" suggested James to his father. "The very thing I was going to say to you. I should certainly write-write peremptorily too-inquiring as to what he is about? It is not behaving like a gentleman, either to me or to Dick, and he has not thanked for his visit here either!" "It is very odd," said James thoughtfully. Well, write and see what comes of it." "Am I to write? Did you mean me, sir? Will you not do it yourself?" No, no; certainly not. No need for that, no need at all," replied Lord Galt, somewhat hastily. "It will come far better |