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1855.]

Dust.

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of the just made perfect, and those who have ascended by faith above earths infected air, and then methought I too sit in high places watching over a flock, and as I roamed along the borders of unmelting snow, I plucked Alp-laurels and Alp-violets to form a boquet of affection for them, forgetful of the immense distance between us. And yet in the end perhaps I was not far wrong. Christians do mingle together though separated by distance. “I believe in the communion of Saints."

AUGSBURG, August 11, 1856.

DUST.

Dust we were, and dust will be ;

Dust upon us, dust about us;
Dust on everything we see;

Dust without us, dust without us ;
Saith the preacher, “ Dust to dust!"
Let them mingle, for they must.

Dust we raise upon the road;

Dust we breathe in dancing-hall;
Dust infests our home abode;

Dust, a pall, is over all ;
'Tis the housewife's daily dread-
Dust, the emblem of the dead!

When the sky above is fair,

And the sun upon us streams,
Floats the dust throughout the air,

Gleaming in its fallen beams;
Every mote is like a man,

Dancing gaily while he can.

Ere the tempest gathers strong,

Blows at times the warning gust;
O'er the plain it sweeps along,

Tempest's thrall, a cloud of dust.
Every mote is like a man
Flying from oppression's van.

Now the swollen clouds grow dark,

Comes the long-expected flood,
Falling deluge-like and stark;

Dust is beaten down to mud :
So are times when men must grovel,
In the palace as the hovel.

Thus we are but motes of dust

On the ground and in the air,
Blown by pleasure, fear and lust,

Beaten down to low despair;
Born of dust, to come to dust
Let us mingle, for we must!

HUMBUG TURNED PIOUS.

BY THE EDITOR.

“He was a mar
Who stole the livery from the court of Heaven

To serve the Devil in." HUMBUG is the order of the day. There are hundreds who have grown rich from its fruits. These varied schemes of imposition have of late been so diligently sought out, and so frequently exposed, that it takes considerable skill now to get up one that will prove effectual in deceiving the public. The best, very lately found out, by which to allay all suspicion, is to give the thing a pious coloring, to make it sit in the shadow of the Church, and have it in some way religiously endorsed.

The reader will remember that some time ago the Guardian presented an account of a "musical” humbug of the pious kind, called a “Musical Convention.” We propose now to furnish the reader with an account of one of the same class, in the medical department. Who has not seen for some time, in the public papers, and even in several religious papers, the following very benevolent advertisement: TO NERVOUS SUFFERERS. A retired Clergyman, restored to

1 health in a few days, after many years of great nervous suffering, is anxious to make known the means of cure. Will send (free) the prescription used. Direct, Rev. JOHN M. DAGNALL, 59 Fulton Street, Brooklyn, New York.

Now what impression will this advertisement make on an unsuspecting mind, especially if it is read in a religious newspaper ? Certainly a favorable one. The reader will think this is a kind, benevolent minister, who truly desires to make known to others a cure which has blest him. He is a "clergyman," and "is anxious to make known the cure;' and to do it "free." What else could actuate him but the best of motives ? True, the reader may for a moment wonder how a clergyman can afford to advertize so extensively free, especially in such papers as the New York Tribune, where the price is a dollar a line. But then he reads againit is “a retired clergyman"-some wealthy, benevolent man, who has a heart to feel for the suffering, and can “weep with them that weep." These considerations will quiet all suspicious fears. Is not the advertisement a most benevolent and pious one?

We suspected a Humbug in this advertisement the moment we sam it-one of the pious kind. We immediately made up our mind to ferret it out. Fearing the Reverend brother might have heard of the Guardian as somewhat of a terror to Humbugs, we thought it would not be best for us to write to him ourselves. We accordingly handed a postage stamp to a friend, who kindly consented to write and "direct to Rev. John M. Dagnall," and thus get the receipt, that we might have a chance to view this humbug a little more closely. But before the letter went off our friend handed us a paper, in which there was already a complete

1856.]

Humbug Turned Pious.

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exposure of the whole business, and in which the Humbug is fairly caught. We give this expose to our readers; it is by Professor J. King, and taken from the College Journal. The case turns out very much as we expected.

“Having frequent inquiries," says this gentleman, "relative to certain remedies which are announced as specifics by their originators, and the formulæ for which are transmitted by mail to various persons, I am fortunately enabled to respond to such inquiries, and give publicity to the formula.

“The first is a ‘Prescription for general Nervous Debility,' which may be had from a certain Rev. J. M. Dagnall, who it seems has labored under almost every form of nervous derangement, and has permanently cured himself by his prescription, which he now very generously offers it to others. The prescription is as follows:

“'R. Alchohol. Ext Ignatia Amara, grs. xxx.

Acacia Pulv. grs. x.
Divide into forty pills, one of which is to be

taken in the morning, and one in the evening.' As our readers may meet with individuals who have been induced to make use of these pills, a few words of comment may not be amiss. The Bean of St. Ignatius is the product of a tree indigenous to the Philippine Islands; it has an extremely bitter taste, no odor, a horny consistence, and contains a large proportion of strychnia, which is, indeed, its active medicinal principle; while nux vomica seeds yield only 0.4 per cent. of strychnia, the bean of St. Ignatius gives 1.2 per cent., and consequently, an extract of the latter article must contain three times as much of this alkoloid as that prepared from the nux vomica, provided equal parts of each article yield an equal amount of extract.

“Although in proper hands and under proper management, strychnia may prove a very valuable medicinal ageni in several forms of disease, yet its incautious and indiscriminate use is likely to be followed by fatal results. Hardly any two persons experience the same influence from it; thus, while some are but slightly affected by doses of one-tenth, or onetwelfth of a grain, others suffer seriously from doses as minute as onefifteenth or one-sixteenth of a grain. From its exceedingly dangerous character, and the multiform susceptibilities of the human system to its action, physicians employ it with great circumspection; and all authors agree in advising it to be admiuistered with great caution, carefully watching the patient while exposed to its influence; and many physicians regard it as so dangerous an article as never to prescribe it in their practice.

" The dose of the extract of nux vomica, as given by authors, is from half a grain to two grains, to be repeated three times a day; but if the extract be properly prepared from a good article of nux vomica seeds, there are very few persons with whom the exhibition of even half a grain three times a day, would be advisable. In the above prescription, each pill contains three-fourths of a grain of the extract of St. Ignatius' bean, which, according to the preceding calculation, is equal to two and one, fourth grains of the extract of nux vomica, or more by one-fourth of a grain than the maximum dose of the latter extract, as recommended by medical writers. From this statement may be learned the absolute danger of this Rev. gentleman's prescription, and I should not be at all astonished to learn of many deaths among those who employ it without any prudence or circumspection.

Again, the bean of St. Ignatius is rarely met with in this country, never being used by physicians, and the person who receives the printed prescription and directions from the Rev. Mr. D., will, in most cases, after a fruitless attempt to obtain the remedy from druggists, be obliged to fee the gentleman for a quantity of the extract, or of the pills already prepared ; and in no case can the patient know whether he receives the extract of the bean, or of the nux vomica.

Does the reader now see how this Reverend Humbug can afford to send the prescription "FREE.” The benevolent man knows that the patient will not be able to find the ingredients called for in the prescription, and must send back to him for it. What will not be sent “free," you may rest assured ; and what is sent may be buckwheat flour, pow. dered slate pencil, the essence of caterpillars, or some other innocent thing that will not particularly excite nor yet destroy the most nervous. Prof. King suspects that “many deaths" might occur from the use of the dangerous prescription ; but we have no such fears, for we feel sure the benevolent clergyman will not go to the expense of procuring the poison called for in the cure, when he can gather so many articles “free."

We have given the history of this case of Humbug not merely to expose it, but also to present it as one of a class, by way of specimen. Whenever the reader sees an advertisement of the kind, seemingly benevolent, professing great interest in patients, let him be on his guard. There is a trick in it. When, we may ask, will the press, and especially the religious press, assume a position of proper dignity and honor in relation to all such schemes, seeking victims among an unsuspecting public through their columns. Is it not plainly immoral and sinful to aid such deceivers, by advertising for them? What if they do pay for the use of the paper in this way, every cent of it is wrung from the hands of the victims of the imposture, and these are often the afflicted and suffering poor. God forbid that a penny of such unholy earnings should ever find its way into our pocket.

CRUSH NOT Å WOUNDED SPIRIT.

Crush not a wounded spirit,

Such hearts indeed as from above Nor trample in the dust

Sweet consolation borrow;
The heart that would look up to thee Who shrink not in the hour of need,
With hopefulness and trust.

But closer cling in sorrow.
But be thou like the noble oak
To which the Ivy clings,

The lofty oak, beneath whose shade And shelter the poor stricken soul We've played upon the lawn, Beneath love's ample wings.

Though now the monarch of the woods,

Was of an acorn born;
Oh, there are hearts upon this earth | And little seeds of kindness which
By grudging nature given,

May in the heart be sown,
To show us here how pure and good shall raise up branches by which we
The angels are in heaven.

1 May reach our Father's throne.

1856.]

Human Existence.

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HUMAN EXISTENCE.

BY REV. A. WAXNER.

“WHENCE camest thou? And whither wilt thou go?” Thus, four thousand years ago, did a messenger from God address a young woman, who was approaching the meridian of life. The questions proposed are full of import. Especially are they interesting and solemn when applied to the young. With them the great problem of life, nay, of an unending existence, is yet to solve. They exist and will continue to exist when time shall be lost in eternity. That existence will have a history. What the character of that history will be we know not. We may safely assume, however, that the history of one individual will differ from that of another. As there is a difference in the natural constitution-the principles and habits of different individuals-so there is also a difference in their sentiments, actions and character. There will be, therefore, also a difference in their history. Some commence their existence in the most unfavorable circumstances, but advance gradually and constantly until they reach an eminence envied by thousands who, by natural talent, circumstances and means, were more favored than they. Thus, from a point of apparent insignificance, as the thread of existence is spun out, they rise higher and higher in moral worth and usefulness, until their names are engraved on the temple of fame, and their influence felt by millions. Others commence their existence under the most favorable circumstances. Fine natural gifts, a superior education, moral training, wealth and other means, all are ready to extend the helping hand for the accomplishment of that which is great and good. But, alas! all to no good effect. The gifts of nature have been bestowed in vain. Education, wealth, and all else only seem to impress so much the more indelibly on their history that disgrace and infamy for which the same is remarkable. Their influence will be felt only as a withering, blighting curse. They might have become great and good. Instead of it, however, they have become mean and despicable.

Thus have we brought to view two extremes. Between these we meet with an endless variety. Yet each individual approaches more or less the one or the other. Hence, dear reader, you may form at least some idea of what may or even is likely to be your own history in the future. Much will depend on your own exertions, and the use you will make of the means within your reach. Without persevering exertions and a proper use of means, no one need dream of excelling in an undertaking. Men do not grow up and attain to perfection in a day or an hour like a mushroom, but by a regular process, a gradual development. Whether conscious or unsconscious of the fact, and whether the final issue be good or bad, this regular process and gradual development commences with the moment of our existence. Hence, dear reader, the great problem of your history is solving. Every hour, every moment adds to that which is already past. The past is known and well understood;

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