assembled for prayers in the Virginia Hall Chapel where she had so often sat with us, were informed in a few earnest words by the Rev. Mr. Gravatt, acting Chaplain, of our common loss. Early on the following day the portrait of Miss Longstreth, which has hung for several years in the Teachers' Parlor, was draped by loving hands in soft folds of white and grey, with beautiful clinging ivy sprays from the school grounds, and as one by one her friends came to look at it, it was not hard to believe that she knows better than mortal tongue could have told her, how truly she is mourned. On the evening of the same day a short address was made to the assembled students and the following resolutions were adopted, signed by representatives of the school who had personally known Miss Longstreth, or were under special debts of gratitude to her, and sent with warm expressions of sympathy to her family in Philadelphia:

"At a meeting of the officers, teachers and students of the Hampton Normal School, as represented by those remaining during vacation, held in Virginia Hall, August 19th, 1884, the following preamble and resolutions were unanimously adopted:

"Whereas: We have learned with great sorrow of the death of Miss Mary Anna Longstreth, whose life is linked with the history of this School.

"Therefore, be it resolved:

"First: That we realize that in the death of Miss M. A. Longstreth, we have lost one of our earliest and most faithful friends, to whom we owe a debt which our warmest gratitude cannot repay.

"Second: That with the deepest appreciation of what her life has been, a lesson and a blessing to us and to many others, we offer as a school and as individuals, our sympathy to her family and friends.

"Third: That these resolutions be spread on the records of the Institute and a copy of the same be forwarded to the family.

Officers and Teachers.

EARLY FRIENDS IN MARYLAND.

At a Bi-centennial reunion at Third Haven meeting-house, Eastern Shore, Md., a historical account, written by Sue B. Kemp, was read; from which the following is an extract:

The earliest settlement of Friends on the Eastern Shore of Maryland was made in 1657 by three Friends from Virginia, whence they were driven by the severity of the laws under Fendall's administration. They refused, however, to subscribe the formal act of submission to the authority of Lord Baltimore, and were ordered to leave the province. In 1659, through the efforts of Wm. Robinson, Robert Hodgson and Christopher Holden, many in Maryland were converted to the doctrines of Friends.

This beginning was soon fostered by the wise policy of Lord Baltimore, who, desirous of peopling his colony, offered many facilities to Friends to settle on the Eastern Shore of Maryland, and as

this was just after the passage of the Virginia act of 1660 abolishing Friends from that colony, his hospitality was gladly accepted by many; so that in 1749, when the Toleration act was passed by Cecil Calvert, although it was formulated long before by his father, the first Lord Baltimore, it found no insignificant settlement of Friends eager to embrace its generous and certain protection. Several Friends' meeting-houses had been established about the time of the first permanent settlement, one of which was at "Tred Avon" (whence the present name "Third Haven") on the narrow strip of land between Miles river and Tred Avon creek, at a point where a man on one stream may visit his neighbor on the other by half an hour's walk, whereas the same journey by water would involve a trip of over a hundred miles. And indeed it must then have been much narrower, for George Fox, the founder of the Society of Friends in England and elsewhere, remarked of it upon his visit, in 1672, that he could stand on the meeting-house steps and see both rivers. Of these visits, paid in 1672 and 1673, George Fox wrote in his journal: "I went by boat every day four or five miles to the meeting, and there were so many boats at that time passing upon the river that it was almost like the river Thames. The meetings were attended by Protestants, Baptists, Magistrates and their wives, and persons of chief account in the country, as well as Indian Emperors, the people sometimes numbering over a thousand." After the death of George Fox, in 1690, a letter of advice and a parcel of books were found directed to this meeting, desiring them to be presented as a token of his love, some of which books are still among the remaining volumes of the old library of Betty's Cove Meeting (as it was called), the first public library in the county. In 1682 the building, whose two hundredth anniversary formed the occasion of these exercises, was commenced, and two years were consumed in its construction, as the timber had to be hewn with a broad-axe.

Although among the first to condemn the slave traffic, Friends of this portion of the country were in the beginning, in common with their neighbors, accustomed to hold and deal in slaves, and in one instance, at an adjacent meeting to this one, a slave was sold and the money invested, the interest to go to paying the expenses of travelling Friends. From 1759, however, slave importing, buying and holding were discouraged, and in 1777 even slaveholding was made a dishonorable offence.

In 1700 William Penn, with Lord and Lady Baltimore and their retinue, visited this meeting, but at such a late hour that they had only time to witness the breaking up, much to the disgust of Lady Baltimore, who said to William Penn that she did not want to hear him, for he was a scholar and a wise man, but she wanted to hear our rustics preach, for she did not think they could do it to any purpose. In 1790 this Quarterly Meeting, which had formerly belonged to Baltimore Yearly Meeting, was transferred to the Philadelphia Yearly Meeting.-Public Ledger.

RURAL. WHAT COMES OF NEGLECTED WHEAT.-A few

years ago, when writing on the subject of fertility, I hazarded some speculation as regards the time which would be likely to elapse before the cereal crops would entirely disappear, if the human race ceased to exist, and in the autumn of last year I made up my mind to devote the half acre of unmanured wheat then growing at the top of the field, to the test of experiment. The produce, as we now know by the threshing of the other unmanured experiments, would have been about 13 bushels per acre, and the thoughts that passed through my mind, as I looked at the crop about to be abandoned to its fate, might be expressed somewhat as follows: "My friend, for the last 40 years you have lived on the fat of the land; man and horse have alike toiled for you, you have been prɔvided with a good seed-bed, and a standing army has been kept up at my expense to defend you, while the native owners of the soil have been destroyed in vast numbers in order that you might enjoy its whole wealth in peace. Nations we know become effeminate under too much ease and, affluence, and have been subdued, and even exterminated by more hardy races; we shall now see whether plants are subject to the same law. I am going to withdraw all protection from you, and you must for the future make your own seed-bed, and defend yourself in the best way you can against the natives, who will do everything in their power to exterminate you. The only help I propose to give you is this-I will not remove any part of your family; therefore while I shall only sow two bushels of seed on an acre of the protected ground, you will be able to sow 26 bushels on the same area."

Specimens of the wheat grown on the protected and the unprotected land have been forwarded to the editor of this journal, and an illustration is given which will speak for itself. The yield of the protected land will be in all probability about 13 bushels per acre, while the history of the unprotected land may be given in a very few words. The seed that was shed came up thickly enough, but the crop was almost completely destroyed by weeds. The winter was unusually mild, and there was hardly a day in which growth could not take place. The crop of wheat was not so much smothered, as starved, and the dense mass of couch grass -which was one of the chief weeds-seerned to be capable of appropriating every particle of food. It is quite impossible, therefore, to form any estimate of the yield, and as I wish to see what will be the result of another year's self-sowing, the crop, such as it is, will be left standing; but it would be quite safe to state that the produce of the half acre this year would not amount to more than a few pints.

Some important practical knowledge can be gained from this experiment.

We see that wheat

has no power to contend against the natural vegetation of the soil; we may also assume that weeds, although they may not be able to destroy a crop,

WATER FROM BOILED VEGETABLES.-The water in which green peas are boiled should not be thrown away. It contains much of the saline constituents of the peas, some soluble casein, and has a fine flavor, the very essence of the peas. If to this, as it comes from the saucepan, be added a little stock, or some Liebig's extract, delicious soup is produced, requiring nothing more than seasoning. I add a few words in advocacy of the further adoption in this country of the French practice of using, as potage, the water in which vegetables generally (excepting potatoes) have been boiled. When we boil cabbages, turnips, carrots, &c., we dissolve out of them a very large proportion of their saline constituents, which are absolutely necessary for the maintenance of health; salts, without which we become victims of gout, rheumatism, lumbago, neuralgia, gravel, and all the ills that human flesh, with a lithic acid diathesis, is heir to, i. e., about the most painful series of all its inheritances. The potash of these salts existing therein in combination with organic acids, is separated from these acids by organic combustion, and is presented to the baneful lithic acid of the blood and tissues, the stony torture-particles of which it converts into soluble lithate of potash, and thus enables them to be carried out of the system. know not which father of the church invented fast-days and soup maigre, but could almost suppose that he was a scientific monk, who had learned the beneficent action of organic potash salts on the blood, and therefore used the authority of the church to enforce their frequent use among the faithful.--Knowledge.

I

MUSHROOMS.-The last number of Vick's Illustrated Monthly copies from The Garden Illustrated, some very simple but very accurate instructions for distinguishing edible mushrooms from those that are poisonous.

Briefly stated they are as follows:

First-The true mushroom (Agaricus Campestris) is invariably found amongst grass in rich open pastures, and never on or about stumps or in woods. There is one variety which is an exception to this, but for all amateurs it is best to reject all that are gathered near stumps or in woods.

Second-The peculiar interse purple brown color of the spores, which are analogous to seeds. The presence of these spores gives the intense brown colored, almost black appearance of the gills of the fully matured mushroom.

Third-On the stem of the true mushroom there is a perfect and distinct collar encircling it a short distance below the head.

Fourth-The top covering of the gills overlaps them at the edge, so as to form a curtain-like encircling ring.

Lastly-The gills never reach or touch the stem, for on inverting a mushroom a blank space will be seen all around the top of the stem where the gills are free from the stalk.

The article states that there are innumerable varieties of the true mushroom, all equally good for the table, "but observe, the mushroom always grows in pastures, always has dark purple brown spores, always has a perfect encircling clothing collar, and always has gills which do not touch the stem, and a top with an overlapping edge."

To the above it may be added that the delicate outer membrane covering the upper surface of the edible mushroom, can be readily torn or peeled off.

Within the memory of those now living, great fear prevailed amongst Friends, of the union of any of our members with those of other religious bodies, ever. in philanthropic labors. The chief

PHILADELPHIA, TENTH MO. 4, 1884.

CHRISTIAN UNITY.-One aspect of this topic was partly considered in our remarks and citations of last week. We may resume it now with some sen. tences from a second article by Dr. Philip Schaff, since published:

"Let us now turn from the divisions of Christendom toward the reunion of Christendom. How is it to be brought about and promoted?

"We must first make a distinction between Christian union and ecclesiastical or organic union. The former is possible without the latter, and, at all events, must precede it. Christian union is the soul, ecclesiastical union is the body, or outward form, and is of little or no value without the other. "Christian union cannot be promoted by a crusade against denominations. Such a crusade would be a mere waste of time and strength. The evil lies, not in denominationalism and confessional ism, but sectarianism; not in variety, but in exclusiveness.

“Denominationalism grows out of the diversity of Divine gifts, and may coexist with true catholi city and large-hearted charity. Sectarianism may be found in any church or denomination, and is nothing but extended selfishness. It is evil, and evil only."

"Every Christian church or denomination has its special charisma and mission, and there is abundant labor for all in this great and wicked world."

"Unity of outward organization is not abso lutely necessary for the unity of the church, which | is essentially spiritual. Our Saviour promised that there will be one flock and one shepherd' (as 'the Greek original and the Revised English Version have it), but not one fold' and one shepherd (as the Latin Vulgate and the Old English Version errone

surrender any of our peculiar and important testimonies; especially those concerning acts of social or public devotion. This was, in time past, a not ungrounded apprehension. But the understanding of Friends has so far extended now, in Great Britain and America, that those who are faithful to their own convictions have seldom difficulty in such associations. Especially in England, the part taken by Friends in associated benevolent work, of various kinds, has for a number of years been very prominent and important.

As to directly religious service, the question is not quite the same. There are strong marks of difference between original, genuine Quakerism (a word only to be used for want of one that is better), and all other denominational systems, in regard to worship and ministry. It is not too much to insist that these are of more practical importance, than the distinction between government by bishops, elders or overseers; or even that between Arminian and Calvinistic theories as to the place allowed, under Divine sovereignty, to the human will. We can imagine Episcopalians giving up their diocesan arrangements, or Presbyterians their Synods, or Baptists their "close communion" (not now insisted upon by nearly all of the latter) more readily, with unwarped judgments and consciences, than we can suppose one truly imbued with the mind which was in George Fox, Thomas Story and Stephen Grellet, giving up the practice of making silent waiting without prearrangement, the basis of public wor ship; or accepting instrumental music as an aid to devotion; or the "ordinances" as a part of the arrangements for church fellowship. Therefore it

would appear that, while Christian unity ought to be nowhere more attainable than between "Friends" and the followers of Christ of every name, ecclesiastical or denominational union with other denominations may be rightly possible on the part of Friends, last of all. Other bodies, in order to become so assimilated as to join easily in one organization, will have to drop various additions made, in their respective church polities, to the simple Scriptural foundation of primitive Christianity. Friends, for the same end, would have, now at least, not only to drop their peculiar church order, but also to add the "sacraments," and a limitation of Divine guidance in worship and ministry, which would be fatal to the very essence of their "charisma and mission" as a part of the universal Church. Much as it may seem like bigotry, we believe it to be quite otherwise to say, that they may come to us, but we cannot go to them. Yet this is not the whole, nor the exact truth. Friends ought to approach, in self-sacrificing love, as near as possible, to all other truly dedicated believers in our Lord Jesus Christ; joining with them in philanthropy, and working side by side with them in missionary service, at home and in foreign lands; meeting them in full fellowship ;-still as Friends. The strength of their coöperation will be all the greater for their faithfulness to the reality and individuality of their own mission.

Here, then, we fully believe, lie the duty, and the hope, of the Society of Friends at the present time; in being true to its own ideal, which is to seek, and when known, to follow, the immediate guidance of our Divine Master; and with this, to obey, beyond as well as within our own fold, the second commandment, by loving our brethren also. Some things are unessential to Quakerism; these are becoming, and will become, nehushtan, whether we will or no. Other things, and especially those concerning worship, ministry, the spiritual baptism of Christ, and the true communion, in the Spirit, of His body and blood, are essential. When we surrender these, our candlestick will be removed out of its place.

How immensely important it is, then, that Friends everywhere should rally around these necessary things; putting aside dependence upon beggarly elements, old or new; and making "Jesus only," their real war cry against all evil, for the defence of the blessed truth of God, and for its extension amongst men.

amongst Friends in Canada, Thomas Harvey, William Robinson and Thomas Pumphrey, of the delegation from London Yearly Meeting, expected to sail homeward from New York in the Servia, Tenth mo. 1st.

PENNSYLVANIA INSTITUTION FOR INSTRUCTION OF THE BLIND.—The Fifty-first Annual Report of this very useful charity recounts briefly the history of its origin and work. The credit of its first suggestion and of the effort which led to its establishment is given to the late Roberts Vaux, of Philadelphia. Its organization took place in 1833. Two of the oldest members of its Board of Managers, its President and senior Vice-President (after the decease of Dr. Thomas S. Kirkbride) have passed away since the last annual meeting, in Twelfth mo., 1883. Of the Principal of the Institution, William Chapin, A. M., the Report says, that "he, as head of the Institution, continues to manifest the same warm interest in the welfare of the blind as has characterized his whole career. To his exertions is largely due the establishment of the Working Home for Blind Men and the Industrial Home for Blind Women, and although he has reached a time of life when most men shrink from active work, he is now endeavoring to create another institution, which shall be an asylum for the blind in their de clining years."

An interesting subject of remark is that of the choice of the kind of raised writing or printing to be used for the blind to read by the touch. The Report says:

"The arguments which the Principal adduces in favor of the retention of the line system have much represented by characters, resembling as closely as force. In the line system, the different letters are possible those used by the seeing. In the point system they are designated by an arbitrary arrangement of a series of points, which no seeing person can understand unless specially instructed. It is acquire a knowledge of it than of the other, but claimed for this system that adults can more easily in this respect it is excelled by the system lately introduced by Mr. Moon, of England, which has in addition, the merit of greater simplicity. Practically, moreover, no great difficulty has ever been the use of the line system. experienced in this Institution in teaching its pupils To adopt the point system exclusively would have these two great disadvantages: It would largely prevent the early instruction of the blind either at home or in the posed to use it also in writing, it would cut them common schools of the country, and as it is prooff from a means of communicating with the seeing, which they now enjoy."

BISHOP WILLIAM TAYLOR's books, we are informed, can be obtained at the National Publishing Association Depository, 921 Arch St., Philadelphia.

Scotland. Sir William, who is among the foremost mathematical and physical scholars of the time, and who contributed not a little to make the Atlantic submarine telegraph a possibility, was, for part of his stay, the guest of Dr. H. M. Field, of The New York Evangelist; and Dr. Field contributes to his own paper a genial sketch of the man and his work, emphasizing the fact that Sir William finds nothing in his profound knowledge of science, to interfere with his faith as a Christian believer. It may be added, indeed, that one of the mental pictures which every student of Glasgow carries away with him, is that of Sir William Thompson, seated in the chapel with a big Bible before him, and listening reverently to every word of the preacher.-Exchange.

BOOK NOTICE.

THE THEATRE: An Essay upon the Non-Accordance of Stage-Plays with the Christian Profession. By JOSIAH W. LEEDS. Philadelphia: 528 Walnut street. Published for the Author.

This is an admirably written and elegantly printed pamphlet of eighty-five pages; very interesting, practical, and in every way well adapted to its purpose. We wish for its wide distribution, especially in public reading-rooms and libraries. Large extracts would be taken from it for Friends' Review, but that, we understand, arrangements are being made by which it is likely to be placed within the reach of all our readers.

DIED.

MILLER.—At Bellefonte, Centre county, Pa., on the 5th of Ninth mo., 1884, Elizabeth D. Miller, widow of Isaac Miller, in the 86th year of her age; a beloved Elder and member of Centre Monthly Meeting of Friends and of Baltimore Yearly Meeting.

DIXON.-At her home in Russiaville, Howard county, Ind., Eighth mo. 18th, 1884, Loruiza Dixon, wife of Jonathan Dixon, aged nearly 60 years; an esteemed member and Elder of Honey Creek Monthly Meeting.

For many months she had been a sufferer, but never a murmur was heard escape her lips. Every one who knew her loved her, and her example is worthy the emulation of all. She calmly passed away, leaving the assurance to mourning relatives and her many friends that she was going home to heaven.

TABER.-On the 27th of Fifth month, 1884, Isaac Taber, in the 95th year of his age; a beloved member of Alum Creek Meeting, Ohio.

He was

In early life he gave himself up to serve his Lord and Master, and continued through a long and eventful life a faithful and exemplary Christian. firmly attached to the principles of Friends, especially earnest that all our meetings for worship should be held in the power of the Lord, and often exhorted all to be faithful in the attendance of mid-week meetings. His heart likewise was in the revival work of the church, always rejoicing to hear the young confessing Christ, and ever ready to encourage them to faithfulness. He and his loving companion (whom he survived only three months) had lived together nearly 72 years. For some time their separation had been the subject of their daily conversation, with a realizing sense that very soon they would be reunited with the "saints of all ages." He often spoke of seeing a glorious light beyond, and one of his last expressions

was "Glory to God in the highest, and on earth peace, good will toward men."

HAUGHTON.-Died, "trusting in Jesus," Eighth month 13th, 1884, at the residence of her son-in-law, Charles White, near Raysville, Henry county, Indiana, Sally Haughton, widow of the late Wm. Haughton, in the 80th year of her age. PARKER. Near Carthage, Rush county, Indiana, Eighth mo. 27th, 1884, Silas Parker, aged nearly 67 years; a member of Walnut Ridge Monthly Meeting.

He was brought to Jesus in early childhood through the instrumentality of his Christian mother. It was not customary in those days for children to talk much on religious subjects and he was not encouraged to do so, and kept his religious experience to himself. Though not faithful at all times through life, he always looked back to his early experience with pleasure, and when sensible of his errors went to the same merciful Father for pardon. He was a useful member of society, of good judgment and his counsel was often sought on various subjects. Stricken with paralysis some months before his death, he could use his voice but little. Among his last expressions were: "All is peace; I know where to put my trust in afflictions." After his speech failed his wife said to him: "Almost home;" he smilingly nodded assent, and soon passed away.

MOON. On the 21st of Seventh mo., 1883, near Emporia, Kansas, John Moon, aged 71 years; an Elder and member of Cottonwood Monthly Meeting.

He was born in North Carolina, Tenth month 10th, 1812; moved with his parents, at the age of 12, to Indiana, and settled in Hamilton county, where he mar ried Lavina Burnside, who still survives him. In 1858 they moved to Kansas with a family of eight children. He was among the earliest settlers in Lyon county; the first meeting in what is now Cottonwood Quarterly Meeting was set up in his house, where it was regularly held for three years until a meeting-house was built. He was converted in early life under the ministry of Charles Osborn. During the last few years of his life he manifested an increased interest in the cause of Christ; he spent much time in writing, the prevailing tone of which was love to God, a deep yearning for souls and the prosperity of Zion. Sometimes he was heard to express a few words in meeting. His place is missed at the head of our meeting, where he was al ways prompt.

IOWA YEARLY MEETING.

(Concluded from page 123.) Seventh-day morning.-At the devotional meeting the 14th of John was read: "Let not your heart be troubled," &c. In the teaching we were told that carnality was not of ourselves, nor of God, but is enmity, and of Satan, which we have inherited from our ancestors. Pardon for sin does not relieve us from it; but after pardon we should know "this, that our old man is crucified with Him, that the body of sin might be destroyed."

A joint session was held for business, in which the Evangelistic Committee reported. From this it appears that a series of meetings has been held in nearly all of our meetings; varying in length from a few days to four weeks. It is believed that in nearly or quite all of the meetings the church has been strengthened, but in some there were no conversions, while in others there were hundreds of them, and many renewals, and a number who professed to be sanctified. The whole number who were converted, renewed or sanctified was estimated at more than two thousand. Of these