agreeableness and mirthfulness assert their power, and the April shower is over.

There is here also large acquisitiveness and constructiveness, but these organs operate in harmony with the mental temperament of the individual, and, following the trend of the brain in its entirety, they are developed upwards towards the intellectual and moral faculties, hence what in another individual, with another temperament would create love of gold, in this instance takes the literary turn and inspires a love of knowledge. This is a fine point and one where mistakes are often made. As a direct and unavoidable result of his special and peculiar mental endowments therefore, such a man would esteem the acquisaition of knowledge and the cultivation of his spiritual nature of much greater importance than the acquisition of material property, and would prefer to bequeath to his children and kindred the lustre of a good name and the benefit of a worthy example rather than stocks and bonds.

For more than fifty years Dr. Maeser labored energetically as a teacher and educator. His first efforts were made in the schools

of Germany, but his most effective work was done in Wertern America. He was a pioneer in educational work in the Rocky Mountain region, where he has more friends and acquaintances than most any other man. Dr. Maeser had a many sided development and labored to establish a complete system of education including the physical and spiritual natures of man. He was in the fullest meaning of the word a "Character Builder." Through his efforts his efforts

classes were established in the academies and colleges under his direction for the instruction of boys and girls in the laws of life pertaining to physical and moral purity. The education which he emphaised was that which developes the whole nature and qualified the young for the responsibilities and duties of life. In his book, "School and Fireside," page 41, he says: "No one expects to occupy a position in business life without having informed himself in regard to its requirements and sought advice from those interested in his welfare or otherwise posted himself on the subject But young people of both sexes are suffered to enter into the most sacred relationships without one. word of counsel."

Everybody who knows Dr. Maeser had confidence in him. He taught the principles of truth by practice as well as by precept. His motto was: "Be yourself what you would have your pupils become." In the questions of disease and vice he dealt with causes and emphasied the fact that the effects are the result of violated laws.

He said: "I venture to say,

that far more infants die or contract disease leading to imbecility or premature death, than would be the case if proper hygienic precautions were taken. Prevention is better than cure, is an old adage. Fresh air, eating and drinking regulated according to the principles of the Word of healthful Wisdom, exercise,

loose clothing, regular hours, a cheerful and contented spirit, cleanliness, etc., are some of the antipodes for disease," and Fireside," p. 30.

"School

If the recommendations he made for the training of the boys and

girls in the vital questions of personal purity were universally adopted the common social evils would rapidly deminish in our communities. He said: "There should be a matron connected with every school, to instruct the girls in such hygienic and moral questions as pertain particularly to the mission, wellfare and responsibility of their sex. A male teacher should perform corresponding duties, and similarly instruct the boys and young men. These instructors should be persons of experience of acknowledged purity of head and heart, and be filled with the Spirit of God; for these instructions require great delicacy of treatment and clear discernment." What has been done in this direction in the West is very largly due to his efforts.

Dr. Maeser was accurate student of human nature. His piercing eye was so penetrating that no student dared to tell him a falsehood, knowing full well that the deception would be detected. His analysis of the mind was based upon the philosophy of phrenology. In "School and Fireside, page 114 he says: "The capacity for recollection is greately diversified according to the physical organization of the individual. Phrenologically speaking, this capacity seldom extends harextends harmoniously over all the various

organs of perception in the brain. For instance, localities, names, dates, figures, forms, etc., are seldom recalled with equal vividness. Parents and teachers ought, therefore, to make it their object to discover any specially pronounced capability or defect in this regard, and, instead of paying undue attention to an already well developed tendency, should rather endeavor to cultivate those parts in which recollection appears to encounter great difficulties. Scolding censure or other such means of correction are not only useless, but absolutely unjust, for the educator is confronted by an organic deficiency rather than by a wilful neglect. Again on page 314 he says: "Phrenologically speaking, I have noticed that pupils enjoying a keen sense of form, make, all other things being equal, more rapid progress in spelling than pupils less favored in this respect.

The thoughts on education that were developed by Dr. Maeser during his active educational work of more than a half century, were published a few years ago in his book "School and Fireside." During the 73 years of his life Dr. Maeser labored so earnestly and unceasingly in humanity's cause that it is a pleasure to contemplate the results of his works among his fellowmen.

BEFORE abandoning his people

to their sin and its punishment, the Lord determined to make

one supreme effort to call them back to the path of truth and virtue. So he commanded his servan

to show himself to Ahab and to tell that wayward king that he was about to send rain and end the famine, which was weighing so sorely on the people.

It is a sad commentary on the Israelites that at this time, so soon after the dedication of Solomon's temple, they had gone so far astray that but seven thousand of them remained who had not bowed the knee to Baal. In obedience to God's command Elijah went in search of Ahab, and meeting Obedieh, the king's chief minister, who by the way, was a God-fearing man, who had done all in his power to save the people from their sin, the prophet told him to inform the king that he was still in the land and desired an audience with him.

This the minister was afraid to do. He reminded Elijah of the efforts he himself had made to save the faithful from the cruel Jezebel; that if he should tell his master that Elijah was in the land, and when Ahab should look for him he should hide himself, his own life would be forfeited as the bearer of false tidings. Being reassured by the prophet he informed his master, and the latter lost no time in meeting the man of God.

His first salutation of the prophet, "Art thou he who troubleth Israel?" was characteristic of the obdurate transgressor; but if he thought to make Elijah afraid the answer he got must soon have undeceived him: "I have not troubled Israel, but thou and thy father's house, in that ye have forsaken the true God and have worshiped Baalim."

Having thus refuted the charge of the king, he delivered the message with which the Lord had charged him, telling the king that if he would call the people to Mount Carmel, together with the prophets of Baal, he would show

in the sight of all men who was the living God. Anxious to end the distress in the land, Ahab at once called the people, and when they were gathered to Carmel the altars were built, on each of which was laid a bullock for a burnt offering. Before the sacrifice was made, the prophet addressed the gathered throng, reproving them for their folly in forsaking the God of their fathers. He said that if Jehovah was God they should worship him, but if Baal was, then it was right their devotion should be paid to him, but that they should see that day who was the true God. Then turning to the 450 prophets of Baal, he told them to call on their god to send fire from heaven to consume the sacrifice on their alatr. Sure of success, these deluded fools at once commenced to call on their idol, but though they continued their incantations far into the day, their sacrifice remained untouched by fire. Goaded to desperation by their failure before the people, and by the taunts of Elijah, they cried still louder and longer, but to no purpose; and when at last they gave up in despair, the man of God directed the people to saturate the carcas on his altar with water. Then bowing himself before God in prayer, the sacrifice and altar were at once consumed by fire from heaven in the sight of all the people, who shouted "The Lord he is God!" Striking while the iron was hot, Elijah commanded the arrest of all the prophets of Baal, and taking them down to the brook Kishon he slew them there.

Having made an end of the instruments of Israel's sin, Elijah told Ahab that he might eat and drink, for there was a sound of coming rain. Then taking himself into a solitary part of the moun

tain, he abandoned himself to contemplation, instructing his servant to go to the summit and look over toward the sea. On the return of that servant with the report that he could see nothing, the prophet told him to go again seven times, and on the seventh he returned with the report that there was a small cloud rising out of the sea not larger than the hand of a man. This the prophet knew was the beginning of the fulfillment of God's promise, and he at once told the king to make all haste off the mountain to a place of shelter, he himself, acting as outrunner before the royal chariot to Jezreel. On his arrival there, Ahab told his infamous queen of the occurences since his departure, but though the rain had come and stayed the famine, it was no proof to her of the divine mission of Elijah; or of the error of those who followed Baal, and in her fury at being thawarted in her designs on Israel, she sent a threat to the man of God, that before the end of another day she would have his life, as he had taken the lives of her prophets. Elijah on receiving this message lost no time in getting across the frontier into Beersheba, where he left his servant and betook himself a day's journey into the wilderness. Weary and sorrow stricken at the waywardness of Israel, the great prophet prayed the Lord to take him to himself. But his mission was not yet ended, and the Lord comforted him in his solitude, feeding him again in a miraculous way. He withdrew him from the presence of men and for forty days sheltered him in Horeb, that vast solitude where the great lawgiver had communed with his Lord centuries before. In

his absence the Almighty stirred up Benhadad, King of Syria, against Israel, and though he did not permit the Syrians to prevail against Israel in two invasions, the hearts of his people were not turned towards him.

a

But the cup of the iniquity of Ahab and Jezebel was well nigh full; it chanced that edjoining the palace of Ahab in Jezreel was vineyard belonging to a man named Naboth. This property the king desired, as he said for a garden, and he proposed to his neighbor to exchange with him for another vineyard, or if he prefered, he would pay Naboth for it in money; the proposition was fair enough on its face, but in Israel there was a law that a man should not sell or otherwise alienate the inheritance of his fathers; and on this ground Naboth refused to part with his vineyard. Not being used to be denied any of his desires, Ahab acted like a spoiled child, retiring to his chamber and refusing food. It was at this time Jezebel showed the wickedness of her heart. Coming to the disconsolate king, she asked the cause of his distress, and on learning the facts, she upbraided her lord with his want of decision. Doest thou now govern the Kingdom of Israel. Arise, and eat bread, and let thine heart be merry, I will give thee the vineyard of Naboth, and with the cunning of a wicked woman she at once set to work to remove the luckless Naboth from the path of the king.

Issuing letters of instruction to the elders of Jezreel, she directed that they proclaim a fast and call the people together and accuse Naboth of blasphemy to God and the king by two false witnesses. They were then to take him out and stone him to death.