Battling with the demon; or, The progress of temperance in the struggles of the past and present. Combined with fact, argument and illustration, showing the power for misery, crime and degradation among mankind of the dire curse of strong drink ...

Front matter

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B

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Chapter I. The Curse Of All Ages And Climes - - 15-35

CHAPTER 11.

THE TESTIMONY OF THE WORLD'S TEACHERS 36-47

CHAPTER HI.

INTEMPERANCE AS A DESTROYER OF NA- TIONS 48-56

CHAPTER TV.

THE BIBLE AGAINST INTEMPERANCE - - 57-67

CHAPTER Y.

THE NEW TESTAMENT COMMANDS TEMPER

CHAPTER YI.

MODERN TEMPERANCE MOVEMENTS - - 84-101

CHAPTER YH.

PREVALENCE OF INTEMPERANCE IN AMER- ICA 102-118

CHAPTER Yin.

SOME OLD TIME TEMPERANCE SOCIETIES - 119-135 t I

Xll C0^*TE^'T3.

CHAPTEE IX.

PEOGEESS OF THE TEMPEEAXCE MOVEMENT 136-151

CHAPTER X.

THE T^ASH]:^'GTo^'IA^' eefoem p^etital - 152-159

CHAPTER XL OEGA^'IZ]:^'G the foece$ foe the conflict 160-178

CHAPTER Xn.

GLOEIOrS MISSION' OF FATHEE MATHEW - 179-192

CHAPTER Xni.

MEDICAL SCEE^'CE LN" FATOE OF TEMPEE-

CHAPTER XIV.

LEGAL OPLN'IOXS FN" EEGAED TO THE LIQUOR

TEAFFIC 208-219

CHAPTER XT.

CHAPTER XVI.

FAMOUS TEMPEEAXCE LEADEE5 A^T) LEC-

CHAPTER XVn.

CHAPTER XTin.

THE women's tempeeaxce ceusade - 281-298

CHAPTER XIX.

TEIALS. TEirMPHS AND DISAPPOFN'TMENTS 299-312

CONTENTS. XI 11

CHAPTER XX.

THE POWER OF SOCIAL INFLUENCES - - 313-326

CHAPTER XXI.

THE PATHOLOGY OF DRUNKENNESS - - 327-347

CHAPTER XXII.

THE PATHWAY TO RUIN MADE EASY - - 348-368

CHAPTER XXIII.

THE INAUGURATION OF THE REFORM CLUBS 369-385

CHAPTER XXiy.

TEMPERANCE REVIVAL CONDUCTED BY

FRANCIS MURPHY - - - - 386-405

CHAPTER XXY.

WONDERFUL UPRISING IN BEHALF OF TOTAL

CHAPTERXXYI.

MONSTER MEETINGS IN MANY PLACES - 432-452

CHAPTER XXYII.

EMINENT WOMEN IN THE CAUSE OF REFORM 453-472

CHAPTER XXYIII.

SOME PHENOMENAL RESULTS EFFECTED - 473-489

CHAPTER XXIX.

THE RED AND BLUE RIBBON CLUBS OF THE

CHAPTER XXX.

PROGRESS OF THE GREAi; TIDAL WAVE OF

XIV CON'TEN'TS.

CHAPTER XXXI.

THE MISSION OF CONWAY, BONTECOU, THE

CAMPBELLS AND OTHERS - - - 534-546

CHAPTER XXXn.

SCENES AND INCIDENTS OF THE CAMPAIGN 547-557

CHAPTER XXXni.

THE OPIUM HABIT IN AMERICA - - 558-569

CHAPTER XXXIY.

THOUSANDS OF CAPTIVES DISENTHRALLED 570-591

:bjIl.ttlitvo^

WITH

THE DEMON

CHAPTER I.

THE CURSE OF ALL AGES AND CLIMES.

In the dim morning of time, when the world was yet young and the race had scarcely commenced its rational life, men learned to plant the vine and press the juice from the grape. But in the refreshing, unfermented beverage they obtained from the fresh, ripe fruit, there lurked no subtle poison to blast and destroy the body and soul. It is probable that the desire to keep continually supplied with this nectar obtained from the fruit of the vineyard, prompted the most ancient wine-drinkers to devise vessels for its preservation. Of course the elements contained in the fresh juice caused it to ferment. A new principle was evolved. What before was harmless now became hurtful. Alco-

16 THE CUESE or ALL

hol was present in the wine. Men were not long in discovering that old wine was strong, and that it produced a strange effect npon the drinker. It exhilarated and exalted, and finally induced forgetfulness of all care. Thus the fearfully potent enemy of the race was introduced into the world. Was it an accident that the discovery was made, that age imparted strength to wine? "Was it mere chance that gave hirth to the pitiless rlemon who, through all ages, has attended the unnumbered millions of the race, only to torment and destroy ? Rather, was it not an invention of the fell Spirit of Evil, who, envious of the innocence and purity of the young world's children, determined to blight and destroy happiness and hope together? Be that as it may, the result has been the same. Down through the misty ages, and on to our times, this dreadful enemy — Strong Drink — has accompanied all the generations which have come and gone, to smite the human family with a curse — to lay upon mankind the burden of sorrow, shame, sin and despair. Against this terrible foe the human family have maintained a conflict through untold centuries. What a struggle! Yet this demon has not been banished, although opposed by the grandest moral and spiritual forces inherent in the race. Century after century, age after age, the moral strength of the human family has been exerted to break the fetters with which Strong Drink had bound the children of the earth.

A^ES A^D CLIMES. . It

tilt the effort has proved vain. This enemy has obtained victories over the world, and made victims of the brightest and bravest representatives of the race. The history of the unending struggle between the Demon of Drunkenness and the moral and spiritual forces of the world, would be v^^ell nigh an account of the entire sum of human misery. Over what moral forces has it not triumphed? What subtle passions of the mind remain to be conquered by it ? Love, Avarice, Ambition, Honor, Faith — all have yielded before its assaults. A pitiless, mocking demon, it has proved itself to be ! It has laid its dreadful spell upon the lover, and he has murdered his love; it has stolen into the closed recesses of the miser's heart, robbed him of his caution, and his gold has vanished ; it has entered the list r^ gainst the most brilliant intellects and the mightiest conquerors, and the light of genius has been extinguished, and the sceptre of power has dropped from their trembling hands ere they entered the shadowy realms of death ; it has bver-masteredthe resolves of the upright, and they have yielded up their honor ; it has mingled its foul breath with the holy aspirations of the faithful, and they have ceased to praj^, and denied their God; it has murdered hope; it has armed the hand of vengeance; it has annihilated truth; it has begotten despair ; it has polluted innocence ; it has rendered futile the pleadings of purity. It is the parent of remorse and the generator of

18 THE CUIIS:E OF ALL

terror. Merciless as fate, cruel as the grave, it has inspired men — humane, social, generous men — to become incarnate fiends, who delighted to revel amid the miseries, the agonizing throes, of expiring nationalities.

Talent, genius, morality, God4ike virtues, have not been able to resist its subtle power. It was this terrible foe of the race that induced that madness which converted Raoul Eiga^ult, Fouquet, and their associates of the Paris Commune of 1870, into monsters of infamy who caused the streets of Paris to flow with blood, to become Angels of Destruction who hurled down the Column Yendome, laid the Louvre in ashes, and poured out the life-blood of the ministers of religion. What irresistible transforming power does it possess ! It assailed Alexander when in the strength of a vigorous manhood, when in the full possession of a brilliant mind, which made him a leader of men, and enabled him to conquer the world; and in the midst of his days the great Macedonian was cut down by this awful foe, and "died as the fool dieth." Ah, dreadful enemy ! Thou hast palsied the arm of the strong ! Thou hast hidden behind an impenetrable veil the intellect of the wise ! Thou hast extinguished the flame of genius ! What more ? Thou hast corrupted the virtuous ! Thou hast debased the good ! Thou hast rendered foul the pure ! Thou hast overthrown the morality of honorable men I Thou hast planted the seeds of sin in the tender

. AGES AND CLIMES. 19

heart of woman I Thou hast cast a shadow over the pathway of innocent maidenhood ! Thou hast appeared at the couch of thy dying victims to conjure up before their fading vision the very semblance of the terrors of hell! Pitiless, relentless enemy of our race, surely thou art, indeed, a demon from dark Tartarus !

What more can we say of this terrible passion, or appetite for Strong Drink, which has come .down the ages, blighting the fairest and the tenderest, shriveling the strong and vigorous, scorching the hearts and blistering the souls of old and young, of rude and gentle ? How can we characterize this madness of intemperance which, coming like lurid tongues of flame, heated by the infernal furnace of wrath, is ever hissing out the terrors of de*ath, and throwing over all the world the black pall of despair ? In the darkness of midnight it has glared dismally around the hearthstone, wet by the tears of wives, mothers, and children. It has bronzed the beauty of earth with the horrible cast of hell. Even at the altar reared in honor of the Omnipotent, its blighting breath has withered the sweetest flowers that ever bloomed for the adornment of heaven, thus giving to death the fairest forms ever nurtured by the waters of life. It has gleamed, with baleful light, at the gate of heaven itself like an impassable wall of flame between misery and bliss. ^^Dripping burning drops of agony into the tenderest depths of writhing souls,

20 Me cubse of all

tliey have heaved with unutterable pain, and called upon God to blot them from existence forever." Language has never been invented capable of depicting this blighting curse of the world in all its hideousness.

If we could heap together in one vast pyramid the skeletons of the myriad hosts of alcohol's victims, if we could cloth the relics of mortality in the festering flesh of the outcast drunkard in all its horrible deformity, if we could summon from the under-world the writhing souls which were robbed of heaven by the sparkling tempter, and could cast the black shadow of their wretchedness upon the faces of the living ; if these millions, called from the charnel-house of the race, clothed in all the awful realism of their drunken ghastliness, were to march in endless procession before the vision of the living; while, at the same time, the very air of heaven should become endowed with millions of tongues to ^ive utterance to horrible imprecations and curses of the fiery monster which sent them to their eternal doom, such a spectacle presented to the gaze, and the thrilling wails borne to the ear, might be a feeble picture of the horrors of intemperance. Describe the work of whisky in speech! As well attempt to extinguish the luminary of day with a breath. Not even the rugged scars, not even the midnight horrors of a single whiskyenchanted soul torn by 'the hungry vultures of remorse, and plowed by despair, can ever be

AGES AKD CLIMES. 21

described by any form of speech that was ever spoken by mortals.

Yet, while a hundred thousand suffered this indescribable agony in this beautiful land of ours last year ; while the echo of their concert of despair as they huddled about the gates of death, still rides every breeze that sweeps over the hills, and sings through the dells, and quivers on every sunbeam that dances on the church-yards, and while a hundred thousand more, with bloated faces and bleared eyes, and tattered characters, are making the land hideous with their cries of helplessness as they struggle in the clutch of death, men maintain a strange indifference and are deaf to the horrible warning, and tens of thousands — nay, millions — are sipping from the same damning cup that made all this indescribable wretchedness.

From all ranks in society, from the palace as well as from the hovel, coming in long procession, we behold the mangled victims to the terrible curse, and stopping before the world's gaze with hopes blighted and characters lost, they point with trembling hand back to the pall- covered waste of their lives, and cry in soul-harrowing concert: " We have drank of the inebriating cup ; we have touched the accursed thing, and are lost ! lost ! lost ! "

Bat, thank God ! in the gathering darkness of approaching night the everlasting stars shine out. The world must needs be lost ere it could be

22 THE CURSE OF ALL

redeemed. The cry of the miserable ones has ascended to heaven, and the All-Pitying One hath heard the cry, and will have compassion.

Twenty-five centnries have gone to the grave of the past since an Eastern prophet and hard, in burning language, depicted the evils of intemperance. AYhat a picture does he present?

"They also have erred through wine, and through strong drink are out of the way ; the priest and the prophet have erred through drink, they are swallowed up of wine, they are out of the way through strong drink ; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so there is no place clean."

And another Jewish prophet and sage thus denounced the wrath of the Almighty against the unreasonable indulgence in strong drink: "Thus saith the Lord of Hosts, the God of Israel : Drink ye, and be drunken, and spue, and fall and rise no more."

Yerily, "wine is a mocker, strong drink is raging ; and whosoever is deceived thereby, is not wise. The drunkard and the glutton shall come to poverty. Who hath woe ? Who hath sorrow? Who hath contentions? Who hath babbling? Who hath wounds without cause? Who hath redness of eyes? They that tarry long at the wine ; they that go to seek mixed wine."

" They have stricken me, I was not sick ; they

' AGES AND CLIMES. 23

hsive Ibeaten me, I felt not. When shall I awake ? I will seek it yet again." This is the drunkard's resolve. In sober moments he realizes the terrible effects of the potations, and to stifle conscience and drown remorse he seeks the drunkard's exaltation, only to awake to the woes of the drunkard's disordered brain.

From the very dawn of human history the wise and gifted among men, in every country, have not failed to utter their warnings. The Egyptian sages, the Jewish prophets and lawgivers, the Greek bards and philosophers, the Persian priests and magi, the Chinese teachers, the Brahmin and Buddhists, have alike denounced the use of wine and strong drink, and cautioned the race against the evils of the inebriating draught.

If we are to credit the chronology of the most famous Egyptologists, the priests of that country more than forty centuries ago warned their pupils to beware of the evil effects of wine.

It is related that Ameneman, a priest of Helio- < polis, thus wrote to a pupil, Pentaour, in regard* to his intemperate habits, more than 2,000 years before the birth of the world's Redeemer:

*'It has been told me that thou hast forsaken books and devoted thyself to sensuality; that thou goest from tavern to tavern smelling beer (henTc) at eventide. If beer gets into a man it overcomes his mind ; you are like an oar started from its place ; like a house without food, with shaky walls. If you wield the rod of office, men

24 THE CUESE OF ALL

run away from you. You know that wine is an abomination ; you have taken a vow concerning strong drink, that you would not put such into you. Have you forgotten your oath ?"

And this letter of advice has "been unrolled from the scroll of the past. It may he found in the collection of Papyri, translated for the French Society of Egyptologists, and in a modified form cited "by Dr. Lees in his excellent work on Temperance. In another Papyri letter from the same priest, we find another allusion to the temperance pledge, perhaps directed to the same person.

^'•I have heard it said, you go after pleasure. Turn not away your face from my advice, or do you really give your heart to all the words of the votaries of indulgence? Your limbs are alive then, but your heart is asleep. I^your superior^ forbid you to go to the taverns. You are degraded like the beasts ! But we see many like you, — haters of books ; they honor not the God. The God regards not the breakers of vows — the illiterate. When young as you, I passed my time under discipline ; it tamed my members. When three months liad gone, I was dedicated to the house of the God, I became one among the chief in all kinds of learning."

A fragment from the work of an Egyptian scholar — librarian in one of the Sacred Temples of Memphis — has been preserved by Porphyry in a celebrated work of his own, and contains a remarkable passage, in which the doctrine set

' AGES AJS-D CLIMES. 25

forth Iby Solomon, in tlie Book of Proverbs, is very forcibly stated. In speaking of the lives of the priests, Chaermon says: ''Some of them, especially of the higher orders, do not drink wine at all, and others, of the lower rank, drink very little of it, on account of its being injurious to the nerves, oppressive to the head, an impediment to invention and an incentive to lust." How accurately this ancient sage describes the effect of strong drink on the moral nature and physical system of man ! Plutarch informs us that wine was forbidden to even the priests of the inferior deities among the Egyptians. Wine was wholly forbidden to the kings, who were also the high priests of religion. Psametik, who flourished about six hundred years before the Christian era, was the first of the royal line of Egyptian kings to drink wine.

The precepts of the most ancient religion of the Persians condemn wine drinking, and teach that strong drink is an instrument of the evil power — the vehicle through which Satan enters into the heart to work the moral ruin of man. Herodotus declares that the ancient Persians, ''strangers to the taste of wine," drank water only. It was the physicians, •' the medicine men " of that remote age, who seduced the Persians and made of them a race of drunkards, given over to excessive debauchery and national imbecility. As a temperate and sober race under the lead of Cyrus, a temperance monarch, they con-

26 THE CUKSE OF ALL

quered the East. The cure of a lady of the Court, in the reign of Jensheed, which was attributed to the remedial agency of wine, rendered its use common among the people. The deterioration of the Persian race was rapid after that date.

Speaking of the ancient Persians, Professor Rawlinson says : " The sole drink in which they indulged was water." But in process of time the simple and abstemious habits of the people gave way to luxury and self-indulgence, "when the success of their arms had put it in their power to have the full and free gratification of all their desires and propensities." The ruin of this great empire of antiquity was fast approaching. The seeds of moral death were planted in the mould of physical decay. To quote further from Rawlinson : " instead of water, wine became the usual beverage ; each man prided himself on the quantity he could drink ; and the natural result followed, — that banquets terminated in general intoxication. Drunkenness even came to be a sort of institution. Once a year, at the feast of Mithras, the King of Persia, according to Duris, was compelled to be drunk. A general practice arose of deliberating on all important affairs under the influence of wine; so that in every household, when a family crisis impended, intoxication was a duty. The greatness of Persia in the days of Cyrus was largely due to the sobriety of h€r people. With the introduction and gen-

AGES AJSTD CLIMES. 27

eral use of intoxicants among the masses, the glory of that renowned empire faded. It is a signal example of a mighty nation destroyed by alcoholic stimulation.

The law of Moses required sobriety among the priests, and enjoined it upon all the people. But among the later Jews, we find the priests had transformed the Feast of Lots into an imitation of the Persian Feast of Mithras. It is probable that captive Jews, returning to Palestine from the East, brought with them the innovation. At any rate the Rabbis held that they were under obligation to be drunk during the continuance of the Feast of Lots. In the ages of the Darian monarchs in Persia, and the Greek republics, drunkenness was peculiarly prevalent throughout the East. ,

Hesiod, who lived at least 900 years before Christ, and who has been regarded as the father of Greek Poetry, understood the nature of wine and accurately describes its baneful effects :

"What joy, what pain doth Dionysius give

To men who drink to excess. For wine to such

Acts insolently, binds them hand and foot; Yea, tongne and mind witbal, in bondacje diro

Ineffable ! Sleep only stands their friend 1 "

In his Second adage of " The Proverbial Philosophy," he imparts a lesson in temperance which it were well the moderns would hear :

■y

28 THE CURSE OF ALL

"That half is more than all ; true gain doth dwell In feasts of herbs, mallow, and asphodel."

Tnis poet ingeniously describes the effects of wine when he returns from a banquet :

"Not absolutely drunk, nor sober quite."

A state which he expresses in a Greek word, which seems to mean being steeled with wine, an ironical arming against the cares of life, to which it must be owned he saw no shame in resorting. In another fragment Hesiod describes an experience still familiar to all topers :

"My brain grows dizzy, whirled and overthrown Wiih wine; my senses are no moro my own.

The ceiling and walls are whirling round ! But let me try ! Perhaps my feet are fcound.

Let me retire with my remaining sense, For fear of idle language and o£Fense."

What victim of the demon of strong drink has not realized the sensation experienced by this most ancient of the classic poets?

Again he sings :

"While only I quaffed yonder secret spring,

'Twas clear and sweet to my imagining. 'Tis turbid now; of it no more I drink."

But wine-drinking had its effects even on the mind and morals, the peace and happiness of the philosophical bard. He lost what thousands and millions since his time have lost— woman's love— and he awakes to a sense of his misery and degra^dation, and exclaims

AQM ANB CLtMES. 29

"Wine I forswear, since at my darling's side

A meaner man has bonght the right to bide! Poor cheer for me!"

How like the experience of many an unfortunate modern? Wine debases the character, strong drink destroys manhood, and a red eyed, bloated creature, though once beautiful as Adonis, can neither win nor retain the sincere love and devotion of a pure minded woman.

The description of Hesiod's drunken reveler is closely imitated by Juvenal in one of his satires, describing drinking-bouts in imperial Rome, when prolonged —

"Till round and round the dizzy chamber rolls,

Till doubie lamps upon the table blaze, And stupor blinded the undiscerning eaze."

The old, old story, which has been repeated through all the ages, the phrensy, the senselessness produced by the use of alcoholic liquors, whether fermented or distilled. And good men and wise teachers among all the tribes of the earth have warned their fellow men against the power of the raging demon which blights hopes and withers all the flowers of happiness. The teachers of religion, and consequently the moral instructors of mankind, have inhibited the intoxicating draught.

From the Vedas we learn that wine and strong drink were forbidden to the Brahmins, the mendicants or devotees and the physicians. In the earliest times, we are informed that the inso THE CtTRSE OF ALL

habitants of India were abstainers from strong drink, and to this day the Hindus are temperate.

The Zend-avesta prohibits the use of strong drink, and the followers of Zoroaster, even in our times, are abstainers — as the Parsees still remain a sober people.

The fifth and last of the "Pentalogue of Buddha" enjoins upun his followers this duty: ''Obey the law, and walk steadily in the paths of purity, and drink not liquors that intoxicate and disturb the reason." This was written about 560 years before the Christian Era.

Wine was forbidden by the law of Moses. "The Lord spake unto Aaron saying, Bo not drink wine nor strong drink, thou, nor thy sons with thee, when you go into the tabernacle of the Congregation, lest ye die ; it shall be a statute forever throughout your generations." The drunkard in certain cases was adjudged worthy of death. "This our son is stubborn and rebellious, he will not obey our voice ; he is a glutton and a drunkard. And all the men of his city shall stone him with stones, that he die. So shalt thou put evil away from you, and all Israel shall hear and fear." (Deut. 21 : 20.) Such are the laws of Judaism.

Mahomed was a lawgiver and a temperance reformer, as well as the founder of a religion. Before his time the pagan inhabitants of Arabia were sunk into the lowest depths of degradation. Sottish devotion to intoxicating liquors was

AGES AKB CLIMES. 81

universally prevalent. Tliey worshipped sticks and stones. The great lawgiver of Medinali gave forth a new command respecting the evil :

"Oh, true believers, surely wine and lots are an abomination, a snare of Satan, therefore avoid them. Satan gave dissension and hatred by means of wines and lots ; will ye not therefore abstain from them." (Koran 5 : 7.)

This law of the Arabian Prophet has been productive of vast good to the inhabitants of the East, — the Arabians, Persians, Hindus, Tartars, and Berbers. It was like a lamp set in the midst of a dark cavern.

The founder of Christianity has also left his law against intemperance : " Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and that day come upon you unawares." (Luke 16 : 19.) The Apostles of the Christian faith condemn the use of strong drink in the most explicit language. "Be not drunk with wine, wherein is excess ; but be ye filled with the spirit." (Eph. 5 : 18.) "Every man that striveth* for the mastery is temperate in all things." So wrote the Apostle Paul, and the united experience of mankind attests its correctness as a worldly maxim, apart from any connection with those eternal verities which lie beyond the realm of human consciousness.

In the far East, in the Scriptures of the people, precepts opposed to intemperance are found.

32 THE CUESE OF ALL

In Buddha's Dliammapada^ or "Path of Yirtne," a part of the Buddhistic canon, written by Buddhaghosha at least 300 years before Chris c, we find a cliapter devoted to "Thirst," from which we infer that it was the thirst for stimulating drinks which is so severely condemned.

The three hundred and thirty-fourth verse in Max Mueller's translation reads as follows: "The thirst of a thoughtless man grows like a creeper ; he runs hither and thither, like a monkey seeking fruit in a forest."

This is not an inapt description of the idiosyncrasies of the victim of strong drink. It grows upon him; it destroys consecutiveness in purpose.

We cannot forbear to quote still further from this remarkable Scripture of the distant East.

Yerse 335 : "Whom this fierce thirst overcomes, full of poison^ in this world, his sufferings increase like the abounding Birana grass."

Yerse 336 : "He who overcomes this fierce thirst, difficult to be conquered in this world, sufferings fall off from him like water drops from a lotus leaf."

Yerse 337: "This salutary word I tell you, as many as are here come together : Dig up the root of thirst, as he who wants the sweet scented Usira root must dig up the Birana Grass, that Mara"^ may not crush you again and again, as the stream crushes the reeds."

*"Mara," the Fall for Tempter; the Deceiver; the Evil Spirit; equiva-

AGES AKD CLIMES. 33

Yerse 338 : ^' As a tree is firm as long as its roots are, and grows again even though it has been cut down, thus unless the yearnings of thirst are destroyed, this pain of life will return again and again."

Are not these extracts sufficient to show that the Buddhistic Scriptures, equally with our own Christian revelations, denounce strong drink ? But here are a few more verses. They are so pertinent, so vigorous, so rich in suggestiveness, that no apology is necessary for their introduction in this place.

Yerse 340 : ^'The channels run everywhere; the passions stand sprouting ; if you see the passion springing up, cut its root by means of knowledge."

Yerse 341 : "A creature's pleasures are extravagant and luxurious ; sunk in lust and looking for pleasure, men undergo, again and again, birth and decay."

Yerse 342 : "Men, driven on by thirst, [of strong drink] run about like a snared hare ; held in fetters and bonds, they undergo pains for a long time, again and again."

lent to oui- Devil; Satan; Prince of Darkness, etc.

Mara est Ic demon de I'amour, du peche et de la mort; c'est le tcntateiu* et renncmi de Buddha. Burnouf, Int. , p. 76.

Mara is constantly alluded to in Buddhistic literature, as the great foe to the Buddha, vanciuished indeed, but not destroyed— an enemy that requires vigilant watching. He is represented as being constantly on the alert to secure some advantage over mankind, and plays a similar role in his relations to Buddha and his disciples th:it the Devil enacted Mith Christ and his Apoatlos; hence he is the Great Adversary of Mankind.

34 THE CUESE OF ALL

Once more we turn to this Bible of the Siamese, the Cochin-Chinese, and millions of the inhabitants of Hindustan, China, and Japan, to con over the words of wisdom that may be found in its pages.