raise it to that glorious and dignified position which is well befitted to the greatness of the nation, to which you have the honour to belong.

* From a Speech by the Rájâ of Nabhâ, President at a Sikh

Conference, held at Amritsar, on behalf of the Khalsa College, reported in the Bombay Gazette of the 16th April 1904.

137. SIMPLICITY.

I.

Hail, artless Simplicity, beautiful maid,

In the genuine attractions of nature arrayed;
Let the rich and the proud, and the gay and the vain,
Still laugh at the graces that move in thy train.

II.

No charm in thy modest allurements they find,
The pleasures they follow a sting leave behind;
Can criminal passion enrapture the breast,
Like virtue, with peace and serenity blest?

III.

O would you Simplicity's precepts attend,
Like us, with delight at her altar you'd bend;

The pleasures she yields would with joy be embraced;
You'd practise from virtue, and love them from taste.
IV.

The linnet enchants us the bushes among;

Though cheap the musician, yet sweet is the song :
We catch the soft warbling in air as it floats,
And with ecstasy hang on the ravishing notes.

V.

Our water is drawn from the clearest of springs,
And our food, nor disease nor satiety brings :
Our mornings are cheerful, our labors are blest,
Our evenings are pleasant, our nights crowned with
rest.

VI.

From our culture yon garden its ornament finds, And we catch at the hint for improving our minds;

To live to some purpose we constantly try,

And we mark by our actions the days as they fly.
VII.

Since such are the joys that Simplicity yields,

We may well be content with our woods and our fields;

How useless to us then, ye great, were your wealth When without it we purchase both pleasure and health!

-HANNAH MORE.

There certainly is a kind of moral excellence implied in the renunciation of all effort after display.

-ARCHBISHOP WHATELY.

The water that has no taste is purest, the air that has no odour is freshest, and of all the modifications of manner, the most generally pleasing is simplicity.

Simplicity and plainness are the soul of elegance.

I know in such a world as this
No one can gain his heart's desire,
Or pass the years in perfect bliss;
Like gold we must be tried by fire;
And each shall suffer as he acts

And thinks, his own sad burden bear!
No friends can help;-his sins are facts
That nothing can annul or square,
And he must bear their consequence.*
-TORU DUTT.

Sin and sorrow cannot long be separated.

Who swims in sin, shall sink in sorrow.

-PROVERB.

None sees us, say the sinful in their hearts;
Yes, the gods see them, and the Omniscient spirit,
Within their breasts. Thou thinkest, O good friend,
'I am alone,' but there resides within thee

A Being who inspects thy every act,

Knows all thy goodness, and thy wickedness.†

-MANU.

Man, wretched man, whene'er he stoops to sin,
Feels, with the act, a strong remorse within.

From Ancient Ballads and Legends of Hindustan. +From Indian Wisdom by Monier Williams.

Manlike is it to fall into sin,
Fiend-like is it to dwell therein,
Christ-like is it for sin to grieve,

God-like is it all sin to leave.

-LONGFELLOW.

Augustine says there are four stages between the first approach of temptation and its fruition in sin and these stages he represents by four Latin words. The first is "Imago," that is when the unholy thought enters the mind through eyegate or through ear-gate; the second is "Cogitatio," when one thinks of what is unholy; the third is "Debetatio," when one delights in that which is wrong; and the fourth is "Assentio" when one consents to it. The fourth stage is the actual commission of sin. Some try to arrest their downward course between delighting in and agreeing to that which is unholy; this is most hazardous, for the step is almost inevitably sure to be taken; others try to stop between thinking about that which is evil and delighting in it; this also is hazardous. The only safe course is to stop the moment the image is presented, when we should turn instantly to the Saviour for help.

-ROBERT P. WILDER.

There are diverse circumstances which increase and heighten the sin. Of this sort there are many; as first when we sin against knowledge! that is, when we certainly know such a thing to be sin, yet for the present pleasure or profit (or whatever other motive) adventure on it. Secondly when we sin with deliberation; that is when we do not fall into it of a sudden, ere we are aware, but have time to consider of it: this is another degree of the sin. sin. But thirdly, a yet higher is, when