compelled to overwork to gain a sufficiency to supply the demands of hunger alone, having no time nor inclination for spiritual culture, lose all the advantages of life. the first right, they lose by default all the others.

Denied

Man has the fundamental rights. The right to air, to water, to food, and the right necessitated by the latter to labor with the opportunity which makes such labor available. These are his physical rights. Hunger and thirst must be answered, and the wants of the body supplied, before there is force for spiritual work, the object of life being the perfection of spirit, hence the constant effort to exalt the life and devote it to noble purposes; the care of the body is not only for the body's self, but for the immortal spirit.

The right of common humanity must take precedence. Man has a right to think, and his thinking can never interfere with the thinking of others, he has here a perfect freedom. Freedom of speech and the press embrace their own purification.

It is difficult to make new ideas understood. Where there is no interest, there can be no action, and where there is no love, there can be no desire. If a soul loves a spiritual truth, it will give that soul warmth and zeal and enthusiastic fertility. When the love of truth is blended with the intellectual admiration for it, there very soon occurs a new birth. Any principle of truth that will emancipate us, is a Moses and a prophet to us, no matter whether it comes in the form of a book, a tract, a piece of music or a fragment of a poem. Any thing, person or influence or principle that lifts us out of the sordidness, the selfishness, the hardness, the littleness, the drudgery and monotony of life, is worthy of our truest devotion.

Mankind as well as nature is progressive. Man is destined to put knowledge into sinew-into working order.

The tendency of the utilitarian element is to teach man's perceptive faculties the use of implements and instruments, by which all material departments of nature and society are to be subdued and brought into harmony with man's immediate spiritual advancement. The resultant will be-leisure, and the development of those intuitive faculties in man which are now supposed to be merely possibilities.

Aggressive wealth produces aggressive want. Mankind are bound together by a thousand silken cords, girded round about by a magnetic belt of subtle sensibilities, which communicate an injury done to or by the remotest person to all the other members of the living whole. It is evidence of injustice when people are gainers at the expense of others. Integral parts of the human world cannot be injured without all experiencing the result. The wealth of the world is so limited, that, when any one grasps at more than is necessary, others are robbed of their dues. Wealth is to be gained honorably and used honorably. It is obtained at too great a cost, when justice, right, honor or integrity are disregarded. The selfish man destroys by his selfishness the pleasure he might receive through the higher faculties.

It is essential to human happiness and welfare that there be constant accumulation to wealth, that labor shall accumulate more than is required to sustain it. Property is capital which is concrete labor, without which, abject poverty would prevail, and advancement would be impossible. Property is the result of labor, and reserved force, which can be used long after the labor has been expended.

There is an individual race for success, and the production or acquisition of wealth is not governed by the laws of human well-being as expressed in the higher morality, hence, accumulation or capital stands opposed to present labor. The means of labor are monopolized. Labor is

compelled to give the lion's share for the privilige of activity. Because capital can exact more, is no reason why it should. It is a general rule of all monopolies to demand the greatest possible compensation for the least possible service or consideration.

The popular idea of ownership is possession. Whereas, true ownership is based on the spiritual law of uses. The race that makes the land produce the greatest amount of food is its triumphant owner. Rent, of itself, is just, and not to be regarded by labor as a grievance; but, when it exacts more than its share, it becomes the most unjust and oppressive power to be conceived.

The idea of ownership is inherent in man. Any law or usage which conflicts with this primary right is absolutely wrong. Man not only has a right to labor, but he must have OPPORTUNITY. So great are the demands, that labor cannot of itself, honestly directed, accumulate more than a competency under the most favorable circumstances. By the present monopoly, the past, instead of being a loving mother, becomes the enemy of the present, and enslaves it for the purpose of accumulating a stronger power against the future. There stands a relic of feudal times which needs the genius of use and economy applied to it.

Peace, progress, knowledge, brotherhood,

The ignorant may sneer,
The bad deny. but we rely

To see their triumph near.

No widow's groans shall load our cause;

No blood of brethren slain,

We've won without such aid before,
And so we shall again.

MANUAL LABOR DIMINISHES, AND THE THINKING BEING

INCREASES.

Hard muscular work stupefies the brain. The drudgeries of life are to be reduced and the mental powers eliminated. The ignorant and uninstructed cannot cope with intelligent minds. There should be a diminution of the hours of labor and an increase of the hours for mental culture.

Millionaires and mendicants, gorged indolence and famished industry, the greed and rapacity of capital must have its check. It must not, will not, be permitted to appropriate the earnings from augmented production all to itself, by wringing them from the grasp of the hard-handed toiler. Nor do these earnings in any considerable part belong to the inventor of machinery or the general public. They must enhance the wages and lighten the condition of the toiler. The incessantly toiling millions in the social organism find themselves by force of circumstances in a state of chronic antagonism toward the wealthy and powerful. Their interests, their tastes, their privileges, their prospects, stand in open opposition to each other. Capital tends to centralization; labor to free distribution. Wealth seeks monopoly as its most natural fortification, and the reins of government as a means of perpetuation; while poverty instinctively seeks freedom and democratic independence as its most natural birthright and the only road to happiness. The struggle between these forces in society generally ends in the defeat of labor; because centers of wealth can afford "to rest and wait "-while the co-operative societies-" strike and starve;" and the contest ends by the surrender of dying poverty, which then yields everything-brain, bone, muscle, time, rights, principles.

The present is pregnant with events destined to stand among the foremost in the history of the race; it is epochal

and also it is critical.

It bears within fearful possibilities for ill, as all periods of transition, of crisis, are attended with danger.

Fear not the free man, but tremble first
Before the slave when his chain is burst.

The unpleasant most always seems to fill the whole sky. Everything in this world is a matter of comparison, and life becomes a struggle for the proper adjustment of one's individuality to circumstances and conditions.

Each man is capable of rendering high service to humanity; but whether humanity gets it from him, or the reverse, will ever remain for the world to decide. Man is able to work. But he must be made to perceive the occupation which is good for all; or, being born for action of some sort, he will perform the inharmonious part. If man is treated as his nature prescribes, he will yield to the world a substantial and permanent benefit.

The verdict of experience, in the imperfect degree of cultivation which mankind have yet reached, is that the motive of conscience and that of credit and reputation, even when they are of some strength, are, in the majority of cases, much stronger as restraining than impelling forces-are more to be depended on for preventing wrong than for calling for the fullest energies in the pursuit of ordinary occupations. In the case of most men, the only inducement which has been found sufficiently constant and unflagging to overcome the ever-present influence of indolence and love of ease, and induce men to apply themselves unrelaxingly to work-for the most part in itself dull and unexciting-is, the prospect of bettering their own economic condition and that of their family, and the closer the connection of every increase of exertion with a corresponding increase of its fruits, the more powerful is this motive. Individual industry and private enterprise are most favorable to that striking out of new