expected to come at least once a year, and propitiate the deity by burning a slip of paper before his image. There was also some praying to be done, but this was accomplished by putting printed prayers in a machine run by clock-work. Tithes there were none--at least worth mentioning. Altogether, this seemed to be a very easy and cheap religion; and yet, easy as it was, John did not seem to trouble himself much about it. The place looked much neglected, as if worshippers were scarce, and devotees infrequent. A priest or acolyte, who came in and trimmed the ever-burning lamp, without even a bow or genuflection to Josh, was the only person about the "Temple," while we were there. The dormitories and apartments for the sick and infirm, we were told, were on this same floor and above; but we did not visit them. This Josh-worship, such as it is, seemed to be general among the Chinese, except the handful gathered into the various Christian churches; but it did not appear to be more than a ceremony. The truth is, John is a very practical creature, and was already beginning to understand, that he is in a new land and among new ideas. Surely, our vigorous, aggressive California Christians stand in no danger from such Pagan "Temples," and our all-embracing nationality can well afford to tolerate them, as China in turn tolerates ours. The hospital and asylum part of them, we might well imitate; and as for the rest, is it not Emerson, who says: "_We_ are masters of the years, Of the seven stars and golden spheres, Of Cæsar's hand and Plato's brain, Of Lord Christ's heart, and Shakespeare's strain?" Our own religion and civilization are too potent, or ought to be, to be affected by such a worship; and if its simple rites comfort or content John in his rough transition to the nineteenth century, let him practice them in peace. If treated wisely, it will not be long before he discards them forever.