be laid down and defended: Religion, and its corollary, theology, has to do not only with the incomprehensible (as Spencer would characterize God and his existence) but with the works of God, the relationship of man to God, and of man to man. A definition of theology narrower and less comprehensive than this, would be unsatisfactory to Latter-day Saints who have come to regard their religion and its principles and duties, as all in all.

One way to determine the meaning of a word, is to consider its derivation. Following this rule in the present case, theology is found to be derived from two Greek words, meaning, broadly, "the science of God." The definition of the word based entirely on its derivation, would seem sufficient so far as breadth is concerned, but not in reference to detail. That is, while it may be made to include all that may be desired, it does not express enough. Filling in the details which are logically included in the broad definition given above, it will be seen that if theology is the science of God, it must also be or include, the science of his works. Is the Maker less than his creation? Since there is a God, he is the Creator and Ruler of all things visible and tangible. Therein consists a great degree of his Godhead. (Not all of it, for things invisible also are made and ruled by him). Is a creator, either human or divine, known in any other way than through his word and works and influence? In studying the life and character of a man, account must always be taken of his works. Even though little be known of him directly, he is revealed and may be studied to a great degree, through his works. We approach Fulton through the steamboat, Stephenson through the locomotive, Watt through the steam-engine, Edison through the electric light, Morse through the telegraph, and every great author through the books he has written.

For a very obvious reason, it is impossible for us fully to understand these men through their work, for they have put there the best that is in them, and only they who have associated closely with the men, and also studied their works, have really known them. We may read the works of Dr. Samuel Johnson, but only a Boswell knew him as he was. So Xenophon was the interpreter of Socrates; Mark, of Peter; Luke, of Paul; and John the Apostle, of Christ. Is there not an analogy here? God has not put all of

himself into the works which come within man's comprehension. On account of their necessary imperfection, he has not even put the best of himself into them. But while a personal association is necessary to a full and perfect understanding of him and his attributes, we, in our temporary absence, cannot know him unless we have some comprehension of his works. Hence it follows that a thorough study of God includes a study of his works. It is, however, farthest from the writer's thought to infer that the study of God's works is of greater importance than the study of his word. Going as far as man may, into the study of the creations of God, in the absence of his word we may approach little or no nearer to an understanding of him. All that is desired to be conveyed here, is that his nature, and even his word, is made clearer to us through his works than would otherwise be possible.

The analogy above referred to, may be carried farther. If it is impossible to understand God without some comprehension of his works, so it is impossible to understand his works in their entirety, without some comprehension of the design of their Creator. An analogy of the same kind may be found in the simplest works of art and manufacture. One might study a watch, in every detail of its construction, and yet remain ignorant as to its true nature, until the intent of its manufacturer is either discovered or revealed. The watch and its true significance would be made known to him through its purpose, the measurement of time. So the dynamo through its purpose, the generation of electrical energy; the camera through its purpose, photographing; the telegraph through its purpose, the transmission of messages; and so on, ad infinitum. A clear and perfect comprehension of these would be impossible without a knowledge of their purpose, the reason for their being in existence.

But these simple appliances reveal their ultimate purpose to the careful observer, much more readily and clearly than do the infinitely greater and more comprehensive works of God. While the chemist may see the immediate results of the union of chemical elements, and judge in part the purpose of this union, it is clearly seen that he cannot understand the final purpose of such unions, even the simplest of them, without a knowledge of the design of him who instituted the principles of chemistry, from

which man has derived what he knows of its laws. So with the work of the botanist, the physicist, the zoologist, and all others whose labor is with the laws of creation. It follows that, in their unity, the principles of creation can be comprehended only through an understanding of the design of Him who created the universe and originated the principles on which it is governed. Therefore, perfectly unified knowledge is impossible without a knowledge of God. The conclusions which are to be drawn from these arguments, will be stated and summarized in a subsequent paper,

ORIGIN OF SOME POPULAR WAR SONGS.

"The Battle Cry of Freedom," "Tramp, Tramp, the Boys are Marching," "Just Before the Battle Mother," and a score of other war-songs, were written by Dr. George F. Root. He did more for his country by his stirring songs of freedom than he could probably have done had he shouldered the musket. It was no ordinary feeling that his appeals inspired; they came from his pen aflame with patriotic enthusiasm and never failed to inspire the sons of freedom. In 1861, the Lombard Brothers were in Chicago for the purpose of holding a war-song meeting. They were anxious for a new song and their need inspired Dr. Root, who straightway wrote both the words and the music of "The Battle Cry of Freedom." The ink was scarcely dry before it was sung from the courthouse steps. One brother sang the verses, the other joined in the refrain. Before they finished, a thousand voices took part in the chorus. In the Reform excitement of 1867, in England, it became as well known there as in America.

FOR THE SALVATION OF SOULS..

A STORY IN TWO PARTS.

BY NEPHI ANDERSON, AUTHOR OF "ADDED UPON," "A YOUNG FOLKS' HISTORY OF THE CHURCH," ETC.

PART FIRST.

And this is the gospel, the glad tidings which the voice out of heaven bore record unto us,

That he came into the world, even Jesus, to be crucified for the world, and to cleanse it from all unrighteousness;

That through him all might be saved whom the Father hath put into his power and made by him.

Who glorifies the Father, and

saves all the works of his hands, except those sons of perdition who deny the Son after the Father has revealed him;

Wherefore, he saves all except them.-(Doc. and Cov., Sec. 33.)

Margaret awoke as the first gray light of the east crept through the little window and cast its dim reflection on the wall. It was early, and the city was yet asleep. Presently as she lay and listened, she heard the rattle of a solitary wagon on the pavement in the street below. Then it was still for a few moments and the light on the wall increased perceptibly. Another vehicle echoed through the streets until it was lost in the distance. Then the rattle gradually increased. The heavy tread of horses became more frequent. Street cars whizzed past; and now she could not distinguish each particular noise as noises increased in number and kind and blended into one vast, deep roar of an awakening city.

Margaret was in no hurry to get up. She lay and watched the opposite wall growing lighter as a ray of sunlight crept through the murky air and fell with its bedimmed glory on the frameless chromo fastened over the stove-pipe hole. The picture was a country scene, and everything in it was strangely green. Margaret wondered if there ever was a place like that.

The roar and rattle of the city were now in full swing for the day! Still the girl did not get up. The big eyes stared around the dingy room as if the miserable objects in it were things of beauty. The pale face looked the more pitiable in the absence of tears. If she could have cried-but no, that source of relief was seemingly gone.

Footsteps now sounded in the hall, and, the door was forcibly

tapped.

"Come, Miss Lee, come down and get a cup of coffee before you go."

"All right, thank you."

Then Margaret got up and dressed; but she took her time about it, and it was fully half an hour before she presented herself in the dining room below.

A cup of black coffee stood on the table and a slice of bread lay on the plate beside it. The coffee might have been warm when placed there, but it was now cold. No one was in, so Margaret drew up a chair to the table, ate the bread and sipped a little of the black liquid.

A woman then came in. "I'm sorry for you, Miss Lee, but I have my bread and butter to look out for, too. Hope you'll find something today."

"May I leave my trunk with you until I can take it away?" asked the girl.

"Well, yes; but I'll not be responsible for it, you know."

Then Margaret Lee passed out into the life and movement of the city. The sun was well on its way towards the noon mark, yet the air was cold. The wind came in gusts from the direction of the river and there was a feeling of snow in the air.

The girl shivered and drew her jacket closer. She was soon into a busy street where the hurrying mass of humanity passed and repassed her. The most lonesome place in the world may be