Human Nature Not Explained by Evolution

Human Nature Not Explained by Evolution

BY ROBERT C. WEBB

[This article is a continuation of a series of contributions by thesame author, which appeared in Volumes XVII and XVIII of the Era.The earlier writings have dealt more particularly with the develop-ment of organisms, and the bearing of the doctrine of "Evolution"thereon; the present article treats the subject of the varied traits andtendencies of man as summarized under the title "Human Nature,"and considers the origin and source thereof. While each article iscomplete in itself, students are advised to study the entire series.—Editors.]

II.These "homely examples" of what psychologists of a genera-tion since ascribed to the operation of natural element, denominated"instinct," seem competent, as "exhibits," in support of the conten-tion that "formal righteousness"—the aggregate of acts and cus-toms, in which a balance is achieved between the vital interestsof the individual and of the mass of which he belongs—is basedupon principles fundamental to the constitution of creation. "For-mal righteousness," in fact, is the visible evidence that the animalor human mechanism is functioning properly. It is the^test inthe living organism of what the engineer calls "efficiency" in theoperation of the inanimate, metallic machine. Just as efficiency inthe machine results from proper design and perfect fit of com-ponent parts, also from sufficient lubrication of mutually-movingsurfaces, etc., so, for the living being the word, "righteousness,"merely sums the total of effects in operation which the organismwas evidently calculated and constructed to produce.

In the case of the human, which, as experience proves, is al-ways strongly inclined to function abnormally, because irration-ally there is to be found a real uncertainty as to whether the"organic derangement," the root-evil, consists in a distortion ofinstinct, or in an absence of instinct. Thus, while as if in obedi-ence to some natural imperative, human individuals incline toassociate themselves into large gatherings, such as tribes, nationsetc and on the whole, find the best opportunities for individualdevelopment in such conditions, the characteristic functioning ofthe'average individual strongly suggests an animal, either soli-tary in habit or else one capable of maintaining only a small num-ber of associations. As if such associations had, as their main useand justification, merely such large measure of protection as is tobe found in "numbers," the individual members of any tribe ornation usually segregate into smaller groups, known as classes,

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"castes," cliques, sets, etc., which arc often in keen rivalry withOther similar groups, or with other individuals. However, althoughindividuals own an allegiance to their particular sets or segrega-tions, secondarily, also, to the total mass, in which these associate,the tendency has always been strongly marked in individuals toenlarge themselves, if possible, above, and, even at the expense of,their closest associates, in assuming "lordship" among them, inamassing more property than they possess, or in developing somephase of "parasitism." Such constant tendencies to further andfurther segregation contribute, of course, directly to the unbal-ancing of any organized association of human beings, and is, infact, the actual cause of most of the inharmonious and anti-socialbehavior, which is commonly classed as "sinful." (And have wenot been told that "the love of money is the root of all evil"?) Itbegets rivalries, contentions, hatreds, acts of violence and blood-shed, struggles for mastery, for existence itself, even, between in-dividuals of the same species, rather than, as in nature, betweendiverse and alien natural groups. If these common attributesof human associations do not indicate something fundamentallycontrary to nature, abnormal and irrational, the contrary contentionmust be most conclusively demonstrated: the "symptoms" cer-tainly suggest "disease."

The tendencies and conditions found in human society, as justdescribed, have been recognized by several writers on our social,moral and economic "problems." Many such have sought to de-termine and advocate the true and normal bases of performancein such matters, although from widely differing points of view.Thus, some have deplored the apparently inevitable and instinctivetendency toward segregation, rivalry, etc., on the ground that itthwarts the fellowship, co-operation, "brotherhood" and practical"reciprocity," which, as they hold, are the only proper expressionsof social activity. Others, again, find, in these same condemnedtendencies, evidences of the instinct that moves for self-improve-ment, development of powers and opportunities, freedom of actionand the pursuit of happiness, all of which, as they hold, are natural,normal and right. The fact that such tendencies are liable tothwart or disturb desirable fellowships among the members ofsociety, to check movements toward co-operation, and to enablesome individuals to wax exaggerated, both personally and in ac-tivity, at the expense, apparently, of failure in others, such think-ers explain by the contention that, in such situations, we have ac-tivity, enterprise and industry, on the one hand, and ignorance,indolence and impotence, on the other. They claim, also, thatthere can be no co-operation between individuals, except wherethere is equality in point of intelligence, capacity, prowess, enter-prise, energy, or other qualities, which fact excludes the greater

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majority of mankind from participation in any really permanentform of common activities.

Evidently, these two apparently diverse theories on the matterof human behavior find a common starting-point, also, in com-mon, a tentative explanation of the practical defects in human as-sociations, in the admitted fact that the wide variations in intelli-gence, energy, etc., among individuals partly explains the tendencyto form "classes," castes, grades and types of mankind, evenwithin the limits of a homogeneous tribe or nation, and to followthe lines of development into such extremes of diversity that allsympathy, fellow-feeling, mutual understanding, and other socialand desirable sentiments, are difficult or impossible of realization.For these social disharmonies certainly suggest to the reflectingmind that there must be still further divergences among individ-uals, as time goes on, rather than any natural and developmentalaccess to a common ground of thought and action among humanindividuals. They are, therefore, not "evolutionary"—by whichwe are to understand "intermediate," as stages in a grand progress—unless the further development of human society involves theeventuation and completion of constantly-increasing numbers ofdiverse types and varieties, commensurately postponing the prac-tical possibility of social equilibrium, by these very means, dis-couraging and postponing the activities of the virtues of sympathy,mutual understanding, etc., which such equilibrium should involveand manifest.

The theory that, in a perfectly normal association of humanbeings, one in which the familiar and admitted social failures andinefficiencies shall be avoided, there must be a certain very realorder of "equality," or a common ground, upon which individualsmay meet in sympathy and mutual appreciation, may be said to befairly correctly derived from observation on the conditions of socialsuccess among animals in nature, as compared with those holdingamong mankind. So far as animal analogies extend, the conten-tion that an actual equality of some order—not merely one pro-claimed by law or sentiment—among individuals may be said to bethe indispensable condition of social equilibrium. If, for example,all individuals in a given community are equal in point of intelli-gence, physical strength and alertness—in other words excellenthuman animals—it would seem by no means improbable that thecommoner varieties of crime, at least, such as deception, thieving,injustice and violence, would be very greatly reduced, if not, in-deed, eliminated. Not only would opportunities for the commis-sion of such offenses be immensely fewer, owing to the fact that,with better intelligence, would come better ability at self-protec-tion, but also, by the achievement of a common ground of mutualregard, understanding, sympathy and fellowship, the inclinationsor impulses toward them would suffer a nearly commensurate at-

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tenuation. Whether the achievement of an order of "equality" inthe particulars mentioned would constitute all that should be re-quired for a perfectly stable social order, it is unnecessary to in-quire at this place. It would be useless, also, to argue upon thelimitations of intelligence, etc., since the question before us refersless properly to the efficacy of any quality, when possessed in com-mon, than to the means and methods by which common possessioncould be achieved.

Tn.order, however, to justify our previous contentions to thescientifically-minded reader, it will be necessary to draw analogiesto the moral and mental states of mankind—using these terms intheir most inclusive sense—from conditions observable amongother creatures. The theory that man's peculiarities, and disabil-ities, are to be explained as the consequences of a very real orderof lapse from his original normal state in nature is dignified bycomparison with numerous partially parallel facts and conditions.That such analogies or parallelisms are only partial may be at-tributed reasonably to the possible—perhaps, also, probable—original and essential differences between the human mentality andthat of any other animal whatever. Some such differences havealready been mentioned.

There are observable in the animal world several notableexamples of such radical variations from what, as we might judge,must have been original habits of life; such completely-transform-ing ''acquired traits," as we seem to be constrained to term them,that their classification with the conditions found in human lifeseems highly logical. Most notable and familiar of all such,among the communal insects, we may take the case of bees,whose habit of forming communities of sterile females("workers") for the purpose of providing shelter, care and foodfor the community mothers ("queens") and their young, has beengenerally held to represent a distinct departure from original,natural conditions of life and behavior. Indeed, as numerousentomologists have indicated, there are solitary bees, whose fe-males provide nests stored with food, each one for the nourish-ment of her own offspring, just as do the solitary wasps, etc.There are also community bees who have never learned, appar-ently, to build hexagonal cells, using instead rounded sac-likestructures, more suggestive of those formed by insects of solitaryhabit.

Whatever may have been the historic origin of this habit oflife, or whether there was an historic origin, a beginning in time,at which it was substituted for some other, it seems highly logicalto see in its perfect development a complete social and economicequilibrium. This grand result was achieved, however, as condi-tions seem to indicate, not by conscious effort of any variety, butby following a device suggested, apparently, by an order of gen-

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eral tendency in thought and action, which has resulted in thesame, or very similar, development of institutions being followedby other insects, such as wasps, ants, etc. The involved method—curtailment of natural function or faculty in certain individuals,for the sake of a certain permanence in social institutions—hasbeen feebly imitated in human associations, and with very far lesssuccess. Thus, in these associations, the practice has been generalof subordinating the majority of individuals by conditions effec-tive in stunting their mentality, and even in preventing a normalphysical well-being by the imposition of conditions that involvepoverty, drudgery, slavery and vice. So long as the majority maybe kept thus in subjection, there will be an appearance of socialstability, but the condition, among human beings, involves a distinctviolence to nature and reason. It lacks the excuse, evident amongcommunity insects, that the individual is subordinated for the goodof the race, unless, with the fatuity of savages, we regard a king,chief, boss, or other variety of master or exploiter of mankind, asthe "personification" of the tribe or of the species. Among insectsthe result of social equilibrium by the method involved is renderedfar easier of accomplishment in the fact that the larger part ofthe "maternal instinct" is expressed, apparently, in the nest-build-ing and food-storing activities, which permits of a genuine satis-faction in the performance of these acts, even with the curtailmentof the reproductive function. Thus it is possible to transform thesolicitude of the mother for the benefit of her own offspring into avery real enthusiasm for the species in general, which amounts to atrue sentiment of "altruism," figuratively, at least, and a realground for hearty co-operation in the common activity of thehive. But because the margin of satisfaction and enthusiasm inwork has always been very narrow in human institutions, thuspreventing the development of natural classes and types, insteadof the really "artificial" distinctions in human societies, the resulthas always been an ultimate failure. Every civilization known tohistory has fallen to pieces, even after the grandest achievementsin life or effort, merely because, in enforcing unnatural life condi-tions, it has maintained the elements of irrationality, injustice,wrong and essential weakness. When the "breaking point" hasbeen reached, the fabric is rent, and, even with the most auspiciousenvironments, the same process, with the same errors and wrongs,logins anew, and progresses again to the same collapse.

Human interests, both individual and collective, demand thepossession and exercise of an effective degree of rationality, intel-ligence, righteousness and good will; failing which, they are notproperly maintained. It is senseless, therefore, to argue that,in any of these particulars, man is merely "incomplete," althoughprogressing. Being less than normally human, he fails where eveninsects succeed. Without requiring any of the attributes of angels

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or "supermen"—except in so far as attributes of theirs are alsoproperly and normally human—he possesses, completely and fullydeveloped, although largely unused and neglected, all the equip-ment required for perfect success and life-efficiency. Indeed, incontemplating the powers and involved possibilities of the indi-vidual man, and with no bias, except in the direction of rationallife-efficiency, nothing could more strongly impress the candidmind than that the failures of human life and effort are as un-intelligible as they are irrational, and that there is no evident suffi-cent reason why all do not enjoy the normal felicity, the joy ofliving, which all desire and look for, and which most creaturesin nature seem to possess, without effort, without violence, andwithout pains.

To bring the discussion of man's practical defects to a closeranalogy, we find in them most of the elements characteristic ofwhat is known as "domestication." This term connotes the condi-tion involved in the enforced association of certain of the "loweranimals" with man, and their use by him for his own purposesand advantage. While domestication involves for most enslavedanimals such improvement in breeds, as fits them better to serveman's purposes,—thus some horses are bred to great perfection forswiftness, others, for heavy draughting, etc.—the influence, ingeneral, enforces definite departures from the standards of nature,in other words, from many of the qualities and conditions originalto the wild type, in which, as we may assume, every animal pos-sesses the qualities and attributes best suited to his own well-being.Thus, most notably, we see the domesticated pig, whose short andblunted snout very vaguely suggests the facial contours of hisfierce, formidable and intelligent wild progenitor. The dog, also,man's closest brute associate, has varied immensely from any formthat could certainly be identified as typical or ancestral; produc-ing numerous breeds and variants, ranging from the powerfulmastiffs and blood-hounds, the keen-scented or swift hunters, the"bulls" and terriers, to the smallest and feeblest of the severalabsurd "sports," known as "toy dogs," "lap dogs," etc. But, alongwith the variations indicated by differences in form, size, etc., havecome corresponding divergences in physical qualities and powers,also in instinct, intelligence and traits of character. Thus, somebreeds of dogs are fierce and pugnacious, others keen of scent,others swift of foot, others indolent and, to a great extent, useless.Nor are any of the desirable dog-traits common to all breeds.

If, however, we may draw a general deduction from the state-ments of the various authorities on animal life, the physical andmental divergences among domesticated animals involve as great—often greater—departures from the moral or ethical standardsobserved under the conditions of wild life. Thus, although wildanimals of the dog tribe, like the cats and other carnivores, regu-

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larly mate and maintain a form of family life, during the breed-ing and rearing seasons, at any rate, all tendencies in such direc-tion seem to have been eliminated among domesticated dogs, whosepromiscuous practices must be carefully restrained, when the per-fecting of special breeds and qualities is desired. They show, also,small inclination to observe the ''laws of property," as appliedto hidden articles of food, in particular, which, as certain author-ities claim, are observed among wolves and other wild canines.Nevertheless, a dog, in burying a bone for future use, as we maysuppose, regularly leaves the "evidence" of ownership, which, asclaimed, is a "mark" respected among all wild animals. Thebreed-producing influences of their human masters, in additionto generating the effects just mentioned, tend also to limit associ-ation among dogs. Thus we see the often violent antagonismsthat exist between divergent breeds of dogs, as between "bulls"and some terriers, and between the pugnacious varieties and othersof more peaceful inclinations, which often result in combats, seri-ous injuries, even "murders."

These, and similar, facts, coupled with our previous conten-tions, help to enforce the belief that the influences which man hasexerted over his brute associates and "slaves," he has exerted,also, over his human fellows, and, through the conditions createdby this unnatural procedure, over himself as well. At the least,the same descriptions of "degrading effects" suffered by brutes,through their association with mankind, seem to have been suf-fered by mankind, as a consequence, apparently, of such associa-tions together, as, according to all analogy, natural instinct shouldtend to originate. There is no need to further discuss or elabor-ate on these several effects of associations, which should be naturaland normal—as being between individuals of the same naturalspecies and variety. They are as irrational, indefensible, not to sayincomprehensible, as anti-social and deplorable, in the eyes of allreally reflecting people, who possess any rudiment of humanimagination, as they are evident. Nor is there any consistent anddefensible solution of the situation, except in the theory that, insome manner, unknown, perhaps, the human animal—in his innereconomy, individual as well as social, and social because primarilyindividual—has suffered a very real and serious lapse from anycondition of life or instinct that could be called "normal." Norcan there be a reasonable doubt that a creature, whose most con-spicuous and persistent activity—as found in the lines of conductcalled "evil" or "sinful"—is essentially irrational, incomprehensibleon any natural grounds, and suggestive of pathological analogies,is affected by some disturbing and modifying influence, having acharacter, and exerting effects strongly suggestive of the environ-ment known as "domestication."

In his practical functioning, man is unguided by any central-

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ized vital imperative or restraint, which can effect a rational co-ordination of his impulses and powers. That all other creaturesliving under natural conditions possess this very faculty, which af-fords "instinctive" direction of means for the achievement ofnatural and normal ends—in each creature according to his struc-ture, physical and mental, and the acts proper to his organism inits suitable environment—has already been suggested in our dis-cussion of "animal morality." That such faculty involves a veryreal and effective constraint in the direction of "moral" obediencemust also be evident. That its authority, in the "lower animals,"is not impaired, except under the stress of an abnormal and un-natural environment, we have learned in our discussion of the ef-fects of domestication.

As to the origin, description or operation of the influencewhich could- account for man's evidently abnormal condition andbehavior science can, apparently, say nothing. The physiciancannot determine the place or occasion in which his patient hascontracted a disease or contagion, although he is able to diagnosethe complaint from its characteristic symptoms. Neither can theengineer guess at which point on the railway line the axle wasbroken, nor, in all cases, the precise occasion or cause of the acci-dent. To both, however, the fact of the derangement—be it me-chanical or organic—is equally apparent, and the proper method ofrepair is known.

We are in no sense concerned with origins, however, but alto-gether with present facts. Whatever may have been, or may besupposed to have been, the origin of man; whether or not he has"improved" in some particulars over his original ancestors, it isaltogether certain that his "improvement" in some particulars hasbeen accompanied by degradation, as great or greater, in othersthroughout historic time. Furthermore, this degradation affectsthe most vital concerns of his life, thwarting the reasonable endscontemplated by nature, and shutting him off from the efficiencyand felicity that belongs only to a normally-functioning organismin its proper environment. Thus, as we must insist, all curious ques-tions relative to man's possible origin have no bearing whateveron his present condition, any more than the supposed evolutionary"genealogy" of the domesticated pig affords any clue to an ex-planation of the degradation which he has suffered under do-mestication. The determining causes are adventitious in bothcases.

Just as under the conditions of domestication, an animaltends to vary physically and mentally from the type found innature, to the type characteristic of his artificial environment, so, inhuman associations, history reveals the invariable tendency toachieve fixity or permanence—"eventuate a type," as biologistsmight say-—through the development of particular habits and cus-

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toms, and the establishment of conventional institutions. After afew generations, as we find, colonists in some new land have al-ready advanced toward the consummation of a "national type."Also, as history repeatedly reveals, the impulses gained from theinfluence of some great prophet or reformer are speedily "crystal-lized" into a new system of "orthodoxy," with its insistent claims tomonopoly of truth and to exclusive agency in imparting its bene-fits. While, undoubtedly, we must see, in all such developments,a distinct evidence of the operation of natural law—as expressedin every tendency toward equilibrium of forces and conditionsin life—the fact remains that this same operation is limited andthwarted by active influences that are not in harmony with na-ture's ideal for humanity. Thus it is that, after the grandest truthhas found its "enshrinement" in a new scheme of "orthodoxy," itsbeneficent effectiveness for humanity suffers serious limitations,also, even ultimate occupation. In the meantime, while someportions of the community achieve certain esteemed advantages,also the varieties of "happiness" which they desire, the normalvirtues of fellowship, co-operation, "reciprocity," and the otherelements of true social "efficiency," fail of development, and thetribe or nation shows the "prodromic symptoms" of the samediseases that have destroyed every civilization in history, and arenow threatening the permanence of our own.

Various present-day thinkers, and talkers—encouraged, usu-ally, by the specious assumptions of the evolution "philosophy"—attempt to prescribe for ' such conditions by recommendingschemes of remodeled social or political forms and institutions;or revised theories on the relations proper, as they claim, betweensocial "classes," as between "capital" and "labor" ; and by othersuggestions characteristic of the philosophy of misery and im-potence. Nevertheless, the instinct of mankind—quite as wise andsafe a guide, probably, as the academic deliverances of insurgentword-wrestlers—has always sought, quite automatically and uni-versally, to discover the antidote for human shortcomings, personaland social, in the sentiments and activities characteristic of religion.Indeed, just as the needle of the compass turns toward the mag-netic pole, so, as we must conclude, human instinct has alwaysturned toward such centralization of the essential operations of life-force as are to be found, according to the common belief of hu-manity, in the idea of God and his direct influence and guidance inthe human spirit. Speaking apart from all conviction in the prem-ises, except such as is imported by the analysis of observed facts inlife and nature, we may assert that human instinct seeks, and hasever sought, to relate the human spirit, vitally and directly, to theUltimate Source of its being, and to the Authority which, in spiteof all lapses and obstacles whatever, still holds sway over itsinmost activities—whatever the outer ones may be—just as the

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sun compels the planets in their several orbits. Even with peoplewho profess atheism and the detestation of all religion, the samelaw maintains. Thus, the Comtians, professing themselves"scientific," would urge us to "bow down and worship the mass ofhumanity ;" socialism has become as much a religion, an "embodi-ment of ultimate principles." as stated, as it ever was a scheme ofeconomic guesswork; while our "emancipated" and "scientific"writers of the present day have erected the so-called "law of evo-lution" into a veritable synonym—in their own thinking—for theactivities of the ultimate, a kind of "providence on a railroadtrack," in fact. Properly speaking, however, the religious in-stinct indicates not only the real, because the vital and natural,means—working from within, outward, as do all vital activities—for the achievement of the normal and proper "orientation" ofman's sentiments, thoughts and activities, but also, in its very per-sistence, and in the vehemence and passionateness in which it hasfound expression, it furnishes a sufficient indication of the fact thatthe "blessedness" and "joy" which man seeks in religion are notamong his present possessions or prospects. That full satisfac-tion for such desirings and strivings is to be expected as theconsummation of the varied activities, which we subsume un-der the general term, "progress," is a supposition scientificallvcontemptible—since, by the law of cause and effect, nothing vitalcomes from mechanical activities (the rebuilding of social institu-tions, etc.), "like inevitably breeds like," and the miseries andshortcomings of humanity, individual and social, the bad systemsand the perverse institutions, are as truly outworkings of his innerpowers and activities, as the best and noblest product of his mostenlightened effort.

If the light is dim the lamp is defective, or the oil is of poorquality. Nor, with such conditions, could the light be made better,even in a "more favorable environment." There must be a re-newal at the source of the activity. Human instinct seeks this "re-newal" in the influence of religion. The religious sentiment ofall ages has concurred—and still concurs, in spite of the sophismsof "scientific thinkers" and the stupid compromises of faithlessteachers and leaders of the people—in the belief that man has, insome manner, lapsed from that normal adherence to the laws oflife. "God's laws," which other animals seem to manifest. Tt is asufficient indictment of the opposing theory that the alleged "pro-cess," by which, as is claimed, these "laws of being," even in theirsimplest manifestations of moral duty, emerge into consciousrecognition and observance—becoming thereby "human posses-sions"—should involve an antecedent stage of worse than animalneglect and misunderstanding of the very essential facts and condi-tions involved. Whether, according to old-time teaching, man'slapse consisted in a deliberate "disobedience" to a verbally-ex-

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pressed command of God, or whether it indicates merely the gravedifficulties, encountered in a transformed world-environment, by acreature possessed of peculiarly complicated and "unwiedly" metalstructure, the fact remains that it is the one explanation in perfectaccord with his psychology and his history. Undoubtedly, manyexisting* religious institutions are corrupt and ineffective, but suchfact argues nothing against the principle asserted above. It iscompletely scientific, therefore, to reaffirm, in the words of ancientscripture, "the whole creation groaneth and travaileth in pain to-gether until now * * * waiting for the adoption, the re-demption of our body."

Duty is Privilege

BY MINNIE IVERSON

"O, come into the Garden Wonderful,Where richly gleam the boughs of Privilege."

We speak of duty as an action or set of actions which we arebound by law and honor to perform. Privilege we regard as some-thing we may do or leave undone according to personal inclination.

But in the inspiration of gospel light, privilege is duty, andduty is privilege. Indeed, how could it be otherwise ? With theguidance of the Holy Spirit, dedicating time, talents, possessions,unto the Lord, seeking at all times to know his will, what andhow to do under all circumstances,—naturally, to such as these,every duty is a privilege.

But the scoffer, the scorner, and he who reposes unmindful ofthe opportunities so near, unto these our pity cries out

"Would ye but understand,

Joy is on every hand.

Ye shut your eyes and say "tis night,'

Ye grope and fall in seas of light,

Could ye but understand."

"Peace in this world, and eternal life in the next:" this is theblessing of the Saints. Along the bright pathway of truth theywalk where ladened hang the boughs. Freely they partake asmuch or as little as they choose. Multitudes follow the samepath, enjoying its unmeasured bounties and leaving the trees asrichly fruitful as before.

No two individuals are alike, yet all may be harmonious inthis one thing—obedience to principle. In this course alone are

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we wise and safe. It is in the exaggerated opinion of our ownimportance, our own desires and concerns, independent of God'swill toward us, that the danger to our welfare lies.

"Dear to the heart of the Shepherd,Dear are the sheep of his fold."

Yet God can get along without us. No one is indispensablein his great cause. But we could not live without his support, onefleeting moment.

This truth does not in the least lessen the va(lue of personalinfluence, individual responsibility. Clearly it shows us our ownlittleness.

"There is a difference between individuality and selfishness."Would we prepare for the responsibilities that confront us, wemust strip the soul of those great enemies to peace—hate, avarice,pride, envy. We must stand willingly obedient to the call. Aboveall, humility is a strong, grand virtue, for it is the open gatethrough which many desirable qualities may enter.

Again, "Truth reflects." No step towards goodness can re-sult in as much benefit to others as unto oneself. A deed done inthe spirit of loving kindness, and it is oneself more than anyoneelse that is made grateful and happy. By this reaction of grace,we receive more than we confer.

Likewise those who love the gospel, the joy and satisfactionthat comes to them is its own "exceeding great reward."

But we are promised more than this. He, the Life and theWay hath spoken, "Seek ye first the kingdom of God, and hisrighteousness; and all these things shall be added unto you."

Duty is privilege, and privilege is duty. Living in accordwith divine revelation, and what is the outlook up through theages to be?

"Thrones, principalities, kingdoms, powers," and finally, aye,is this not "privilege supreme"—we shall enjoy the association "ofour blest Redeemer in his celestial reign.

SALEM, UTAH

While his wife was away Pat was doing the shopping. Nowhe stood in the butcher's shop puzzled as to what joint to have forSunday dinner.

"Why not try a saddle of mutton ?" suggested the purveyor ofmeat. Pat shook his head.

"A saddle ?" he replied. "Why not a bridle ? Then I'd standa better chance of getting a bit in my mouth."

SCENES AT THE PANAMA-CALIFORNIA EXPOSITION AT SAN DIEGO

Which it was officially announced, December 4, 1915, would remainopen during 1916. Top—The Prado. Center—Varied IndustriesBuilding. Bottom—The Great Spreckels Outdoor Organ where theOgden Tabernacle Choir received a series of Ovations last July.