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It is interesting to inquire how far a religious spirit pervaded the people at large. The question can not receive a very satisfactory answer. Had there been a large number of really godly persons in the tribe of Judah, they would not only not have joined the insurrection, but their influence would have had a great effect in hindering its success.

The real state of matters seems to have been, that both in good times and in bad there were some persons, more or less numerous, of earnest piety and spiritual feeling, who worshipped God in spirit, not only because it was their duty, but also because it was their delight; while the mass of the people either worshipped idols, or worshipped God according to the will, example, or command of their rulers. But the constant tendency was to idolatry; and the intercourse with foreign nations which Solomon maintained, as well as his own example, greatly increased the tendency.

Under Solomon, indeed, idolatry struck its roots so deep, that all the zeal of the reforming kings that followed him failed to eradicate them. In regard to wealth and property, the moderation and equality of earlier days were now widely departed from. There were winter-houses, summer-houses, and houses of ivory. Sumptuous and protracted feasts were given in these houses.

Lambs out of the flock and calves from the stall had now become ordinary fare. The dress, especially of the ladies, was often most luxurious and highly ornamented. Isaiah has given us an elaborate picture of the ornaments of the fine ladies of Jerusalem. A plain, unaffected gait would have been far too simple for ladies carrying such a load of artificial ornament: the neck stretched out, the eyes rolling wantonly, and a mincing or tripping step completed the picture, and showed to what a depth of folly woman may sink through love of finery.

Splendid equipages were also an object of ambition. Chariots were to be seen drawn by horses, camels, or asses, with elegant caparisons Isa. There are some traces, but not many, of high intellectual culture. We have seen that one of the kings of Judah Uzziah was remarkable for mechanical and engineering skill. On the other hand, there are pretty frequent references to soothsayers and sorcerers, indicating a low intellectual condition. The prevalence of idolatry could not fail to debase the intellect as well as corrupt the morals and disorder society.

Very deplorable, for the most part, are the allusions of the prophets to the abounding immorality. There is scarcely a vice that is not repeatedly denounced and wept over. The oppression of the poor was one of the most flagrant. Amos declares that the righteous were sold for silver, and the poor for a pair of shoes. From Hosea it appears that wives were bought and sold. The princes and rulers were specially blamed for their covetousness, their venality, their oppressions, their murders. Hosea ix Impurity and sensuality flourished under the shade of idolatry.

In large towns there was a class that pandered to the vices of the licentious. Amos vii Robbery, lies, deceitful balances, were found everywhere. The revivals under the pious kings of Judah, as far as the masses were concerned, were rather galvanic impulses than kindlings of spiritual life. Yet it can not be doubted that during these movements many hearts were truly turned to God.

In the disorganized and divided state into which the kingdom fell, rendering it difficult and even impossible for the annual festivals to be observed, the writings of the prophets, as well as the earlier portions of the written word, would contribute greatly to the nourishment of true piety. The th Psalm, with all its praises of the word and statutes of the Lord, is a memorable proof of the ardor with which the godly were now drinking from these wells of salvation.

In the immediate foreground of prophecy all was dark and gloomy, and hope could find no rest but in the distant future. The shades of a dark night were gathering; its long weary hours had to pass before the day should break and the shadows flee away. The great central event in all history is the death of our Lord and Savior Jesus Christ. The centuries circle round the cross.

Not the greatest sight only, but the strangest ever seen; for there, at the foot of [] the cross, lie Death, slain with his own dart, and Hell vanquished at his very gate. All that have ever lived—all living now—all who shall come after us, till time shall be no more, must feel the power of the cross. To those who look upon their dying Lord with loving trust, it brings life and joy, but death and woe to all who proudly reject that great salvation, or pass it unheeding by. The details of that stupendous history—his lowly, yet royal birth—his pure, stainless life—his path of mystery and miracle—his wondrous works, and still more wondrous words—his agony—his cross—his glorious resurrection and ascension—all form a theme too sacred to be placed here with a record of mere common time, or blended with the dark, sad tale of human follies and crimes.

And remember, as you read, that history is false to her noblest trust if she fails to teach that it is the power of the cross of Christ which alone preserves the world from hopeless corruption, and redeems from utter vanity the whole life of man on earth. After Christ—the apostles. But what ensued?

Three thousand souls were that day added to the infant Church. These accounts are taken from the book of the Acts of the Apostles; but as this book is almost confined to the labors of Paul and his immediate companions, saying very little of the other apostles, it is very certain that the view we have given of the propagation of the gospel, during the first thirty years, is very incomplete.

In forty years more, as we are told in a celebrated letter from Pliny, the Roman governor of Pontus and Bythinia, Christianity had long subsisted in these provinces, though so remote from Judea. If the Greek philosophy be prohibited, it immediately vanishes; whereas, from the first preaching of our doctrine, kings and tyrants, governors and presidents, with their whole train and with the populace on their side, have endeavored, with their whole might, to exterminate it; yet doth it flourish more and more. In connection with the moral power and vast extent of this work, it should be considered, that among those who were brought to the obedience of Christ were men of all classes, from the most obscure and ignorant to the most elevated and learned.

In the New Testament we read of an eminent counselor, and of a chief ruler, and of a great company of priests, and of two centurions of the Roman army, and of a proconsul of Cyprus, and of a member of the Areopagus at Athens, and even of certain of the household of the Emperor Nero, as having been converted to the faith. Many of the converts were highly esteemed for talents and attainments. Such was Justin Martyr, who, while a heathen, was conversant with all the schools of philosophy. Such also was Origen, whose reputation for learning was so great that not only Christians, but philosophers, flocked to his lectures upon mathematics and philosophy, as well as on the Scriptures.

Even the noted Porphyry did not refrain from a high eulogium upon the learning of Origen. It may help to convey some notion of the character and quality of many early Christians—of their learning and their labors—to notice the Christian writers who flourished in these ages. We have now prepared the several facts that constitute the materials of our argument. Here is an unquestionable historical event: the rapid and extensive spread of Christianity over the whole Roman empire [] in less than seventy years from the outset of its preaching.

Has anything else of a like kind been known in the world? Did the learning and popularity of the ancient philosophers, powerfully aided by the favor of the great and the peculiar character of the age, accomplish anything in the least resembling the success of the apostles? An attempt of this kind having cost the bold Socrates his life, no others had resolution enough to offer such a sacrifice for the general good.

To excuse their timidity in this respect, and give it the appearance of profound wisdom, they called to their aid the general principle that it is imprudent and injurious to let people see the whole truth at once; that it is not only necessary to spare sacred prejudices, but, in particular circumstances, an act of benevolence to deceive the great mass of the people. This was the unanimous opinion of almost all the ancient philosophical schools. How different the apostles! What efforts, independently of the gospel, were ever successful in the moral regeneration of whole communities of the superstitious and licentious?

If you go to India and Scythia, and the utmost ends of the earth, you will everywhere find the doctrine of Christ enlightening the souls of men. Their success was prodigious. All the Christians rushed to martyrdom, all the people to baptism: the history of these early times was a continual prodigy.

Now what explanation can be given of this impressive fact,—the rapid conquest of Christianity over ancient religions, priests, magistrates, and all the passions and prejudices of the people? There is but one explanation: the spirit of God influenced the hearts which he had made to embrace his truth. To establish Christianity on the earth, he was pleased to exert a power which, to the same extent, future ages have not witnessed. Christianity in her strength, with so many earthly advantages in her favor, accomplishes far less than Christianity in her infancy, with every worldly influence against her.

Compare the results of modern missionary efforts which, indeed, have accomplished enough to stimulate to greater exertions with the fruits of the preaching of the Apostle to the Gentiles! When more energy, more prayer, and greater faith shall be devoted to the conversion of the world—both Jews and Gentiles—we may confidently look to the Lord of the harvest for more abundant fruit. The most casual reader of the Bible, if he have any serious thoughtfulness of mind, must remark its unique and extraordinary character, differing as it does in its structure and matter, its spirit and style, from all other books.

Side by side, the best and most celebrated of them, its incomparable superiority is almost instantly recognized. Here and there there have been found passages from other books that have been thought to compare favorably with some of the sublime teachings of the Bible. A diamond in a dark or dimly lighted room is not the same thing as a diamond in the track of a sunbeam. Where else can be found such graphic pictures of paternal and domestic life? For like the Master, of whom it is the constant and consistent witness, its words are with authority.

There are the Vedas and the Zend-Avesta and the Koran, but I do not count much upon the Koran; the others, however, are very ancient books, and contain the religion of the larger part of the inhabitants of the earth. I was at first disposed to ignore his difficulties and pass him by, but on second thought I felt it to be my duty to try and meet them. And since then I have found a great many persons who, while they are in no sense students or scholars, have read some book or magazine article by which they have been innoculated with the thought that the Bible is only one of many equally ancient and equally trustworthy religious books.

And so it may be well just here to have our attention called to the difference between the Bible and these two of the more famous books. The Vedas are a very ancient collection of sacred hymns addressed to the fancied gods of nature, and make no pretension to be in any sense a revelation. They are the outpourings of the natural religious sentiment. The Zend-Avesta is an ancient speculation into the origin of things.

It does not pretend to be a revelation of the truth, but only a human effort to account for and explain things that are seen. But the Bible differs from both in a most marked manner. The Bible is the revelation of God and the history of creation, the origin of things and of man, showing God to be the creator and author of all, and our relation, not to nature, but to him. Now the difference between a speculation and a revelation is this: One is an effort of the human mind to account for things seen, and so make discovery of the things that are not seen; an effort to leap from the earth outward and upward into the presence and mystery of the unseen and eternal.

The other is a positive statement of the truth out and downward from God to man. We notice that the Bible, when speaking of God, never gives an opinion , never speculates. The majestic sweep of the first chapter of Genesis is so great, packing away in a small compass the entire account of the creation of the world and all things therein, that on its face it bears the stamp of God rather than man. Think, if you can, of any human philosopher dashing off with a few bold strokes of his pen such an account of creation. If you want to read the finest specimen of human speculation and argumentation on record, turn to the divinely preserved debate between Job and his three friends recorded in the Book of Job, II, xi to xxxii.

How the battle between Job and his three friends rages through those thirty chapters, until, weary with the conflict, they give over their arguments, drawn from observation, tradition and law. Nothing was settled, until, exhausted, they all sat face to face defiant and unconvinced each by the other. Then it was that Elihu xxxii: 7 , moved by inspiration, set the truth before them all.

I will lay my hand upon my mouth. This book is a striking and remarkable illustration of the difference between speculation and revelation. And as it is supposed that the Book of Job is the most ancient book in the Bible, if not in the world, this fact alone would go far to clear up the perplexity that exists in the minds of some as to their comparative worth and the true relation existing between ancient writings and the Bible.

Many, especially among the younger and partly educated portions of every community, are troubled with what they term the scientific difficulties of the Bible. We can only hint at this point. Because the Bible is not a speculation as to the origin of things, but an authoritative statement of the truth from God to man, it does not follow that its revealed truth is unphilosophical.

And so, because the Bible does not contain a scientific account of creation, and is not written in the terms of the modern scientists it does not follow that the Bible is scientifically inaccurate in its statements. It must be borne in mind that the Bible was written ages before the birth of the modern sciences. And had it been written in scientific language it would have been to the people then living, and even to the great mass of people now living, an utterly unintelligible book—as most scientific books are unintelligible except to the educated few. There can be no greater mistake than to suppose, for an instant, that any well ascertained fact of science has yet been shown to be in conflict with the Scriptural account of creation.

We are aware that the assertion to this effect is often made; but such assertions have never been proved. Indeed, it is becoming more evident every day that science and revelation are drawing nearer together; that is, drawing nearer, in her domain to the truth as revealed in the Word of God. But were this not so, and were it shown that there was a real and thoroughly demonstrated error in the Bible account of creation, so that we must needs honestly give up Moses and the Bible, to whom should we go for the truth? Certainly science is at present on a wide sea of discovery in many boats, guided, each boat, by the theory of its particular occupant.

Two things are certain: 1 Neither philosophy nor science has succeeded thus far in impeaching the accuracy of the Bible statement; 2 they have as yet reached no common ground of agreement among themselves. So that the Christian need not, as yet, and I am sure he never will be in any fear from the assaults of the students of science. It is indeed no new experience for the Bible to meet the shock of skepticism. For centuries it has been the object of attack, always fierce and relentless, and for centuries it has endured and beaten back its assailants.

As a granite rock in the sea meets and hurls back into the ocean the fierce waves that roll in upon it, so the Bible has met and beaten back by the power of its immovable and eternal truth all its assailants. Like a rock in the sea rooted in a great submarine but unseen formation, it has sometimes seemed to be overwhelmed by the surging fury of the waves, but it has ever emerged unshaken and triumphant; the only effect has been to sweep away some human theological structure or false system of interpretation built upon it, but not growing out of it.

The rapid progress [] of discovery in recent times only makes more plain to us the fact that the extension of our knowledge implies the extension of our ignorance , that everywhere the progress of our knowledge leads us to unsolvable mysteries. It would be easy to furnish illustrations from every branch of science; but geology and biology are very fertile in them. The Bible is not a scientific, but a religious book , intended not to inform the scientific and philosophic understanding, but to instruct the religious intelligence of man in those things that make for the life that now is, and that which is to come I Tim.

What a blessed fact it is that we thirsty mortals can drink a glass of pure water and quench our burning thirst without having to know the chemical analysis of water, or how it was originally created. We are thirsty beings, and if our thirst is not slaked we shall die. Meantime we find water is provided; it is offered to us, and we are told it will slake our thirst, that it was provided in nature for that very purpose, and without stopping to have it analyzed, we drink it and live. We thus experimentally prove it to be water, and that all that was claimed for it is true.

We likewise are religious beings, and if we do not find truth, and love, and happiness, and regeneration, and eternal life, and resurrection, we shall die and perish. We take hold by faith of these promises, and the hunger and thirst of our souls are satisfied. We know the truth of the Bible, therefore, not by metaphysical or intellectual demonstration, but by experimental proof, as real in the sphere of our religious nature as scientific demonstration is real in the realm of matter.

Two and two make four, that is mathematics; hydrogen and oxygen in certain proportions make water, that is science; Christ and him crucified is the power and wisdom of God for salvation, that is revelation. But how do you know? Put two and two together, and you have four; count and see. Put hydrogen and oxygen together, and you have water; taste and prove. Believe on the Lord Jesus Christ, and thou shalt be saved. Believe and thou shalt know. The last is as clear a demonstration as the others. As a practical necessity we do not have to know the mysteries involved in our own being, and in all the provisions of nature made for our well-being on the earth.

It is well to understand the chemistry of food and drink; but it would not only be unwise but might be fatal for us to postpone eating and drinking until we had mastered the chemistry. God does not reveal himself and his truth to the wisdom of the philosopher or to the prudence of the scientist, but he is easily found by child-like faith.

For the Jews the scientists require a sign, and the Greeks the philosophers seek after wisdom; but we preach Christ and him crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called believers , both Jews and Greeks, Christ the power of God, and the wisdom of God While philosophers and scientists have been disputing and treading over and over again the dreary paths of pantheism and materialism, trying to put God in a crucible or under a microscope, millions of souls in the ages past, and thousands in the daily present, have been and are finding God and Christ and salvation, to the joy and rejoicing of their souls; living in the power of an endless life even here; some meeting death triumphantly even at the stake, and others peacefully passing into the presence of him whom, having not seen on earth, they have yet known by faith and the power of his presence in them.

The engineers who directed the work of the Hoosac Tunnel started two gangs of men from opposite sides of the mountain. So accurate was their survey that when they met midway in the mountain, the walls of the excavations approaching from the different starting points joined within less than an inch. The practical working of the bore proved the scientific accuracy of the survey. Man, starting from the side of his human spiritual need reaching out and upward toward God, is met by the revelation in Christ coming out and downward from God, a revelation which exactly fits and covers his need.

This perfect match between the human need and the heavenly supply is the perfect proof of the Divine origin of the Bible. We will now consider what genius is, and, more particularly, whether it is an inborn or an acquired power. On this much debated question there are, so to speak, two schools of thought, diametrically opposed to one another, and each pushing its views to an extreme, as if there were no middle way in which the truth may be found.

On the one hand, genius is held to be a kind of inspiration, which accomplishes its object without training or effort. No culture is needed; no special education whatever. The songs of Burns are the outpourings of untaught genius; and no culture or education could have improved them in the slightest degree.

They are like the song of the lark, free and spontaneous. But all this, we know, is an ideal dream. Shakspere, besides reading the volume of human nature which lay open before him, and which he made all his own, read many books, and took much pains with his writings. And as for Burns, he received a training of no ordinary kind. To say nothing of the volume of human nature spread out before him, from his youth upward, and which, like Shakspere, he read with penetrating glance, he perused with critical care the literary compositions of others, by which his mind was disciplined and his taste refined.

How far the greatest writers are from being perfect in themselves, and how much they are indebted to other aids, let one say who is entitled to speak with authority on such a subject. We must all accept and learn from those that went before us, and from those that live with us. Even the greatest genius would make but little way if he were to create and construct everything out of his own mind.

The world influences us at each step. The artist who merely walks through a room and casts a glance at the pictures, goes away a wiser man, and has learnt something from others. My works spring not from my own wisdom alone, but from hundreds of things and persons that gave the matter for them. There were fools and sages, long-headed men and narrow-minded men, children, and young and old men and women, that told me how they felt and what they thought. I had but to hold out my hands and reap a harvest which others had sown for me Many a time I am told that such and such an artist owes all to himself.

Sometimes I put up with it; but sometimes, too, I tell them that he has little reason to be proud of his master. But though the slightest reflection suffices to show that there can be no inborn genius which accomplishes its ends in full perfection without education or training of any kind, there will still remain among most of us a vague belief to the contrary. It is more congenial to the popular taste to imagine that genius is an immediate gift from heaven, owing all to its divine source, than that it requires in any degree to be aided and supplemented by less sublime means.

On the other hand, many contend that genius is wholly an acquired power, using such arguments as the following: It is constantly found that the habit of taking pains ever accompanies what we call genius. In actual fact the two are ever found united. Where the one is present the other is present also. Where the one is absent the other also is absent. May not the one be the cause of the other? Then look at the effect of education in improving our intellectual powers. Look at the effect of education and constant practice in making the mind alert, and capable of doing well whatever it does often!

Everything that happens to us, everything that affects us, from the first dawn of our existence, is part of our education. All these impressions, all the influences that surround us, from our first entrance into life, are a part of our education. All this may be true; but there is perhaps some danger of our attributing too much importance to education. There are natural differences of intellectual power among men altogether apart from the education they receive.

Some minds are strong by nature and in their very organization, while others are uncommonly weak. Some are naturally so stupid and weak in the head that nothing can be made of them, let their education be continued ever so long. One day, when calling at the Bank of Scotland in Edinburgh, I stood beside a man, who was depositing some money, whose intellect was of this low type. The teller asked him if he wished to lift the interest of the money lying to his credit for the past year. No amount of education could ever make him a genius, or even raise him above mediocrity in any branch of learning.

But if we take minds of a higher order, is it not possible that education acting upon them may be attended with happier results, and may ultimately produce that beautiful, that rich and rare type of mind which we call genius? Such was the opinion of Dr. Such are the accidents which, sometimes remembered, and perhaps sometimes forgotten, produce that particular designation of mind, and propensity for some certain science or employment, which is commonly called genius.

The true genius is a mind of large general powers accidentally determined to some particular direction. Nor was this a mere passing thought with the great moralist; it was his confirmed belief. More than once we find the same idea repeated in his conversations. It is good sense applied with diligence to what was at first a mere accident, and which by great application grew to be called by the generality of mankind a particular genius.

If Dr. One says genius is untiring patience. Another says it is a great capacity for taking trouble. Another says it is simply hard work. But again we may ask, If genius is what such writers represent it to be, why are not men of genius more frequently met with? Nor can it be said their lot forbids or that opportunities [] are wanting. In one sense, indeed, Dr.

If by the word genius we mean transcendent genius, such as is found in our Shaksperes and Miltons, his definition can not be considered as otherwise than defective. But we do not always confine the word to this strict meaning. In a looser sense there are various types of genius. One star differeth from another in glory. If only a few occupy the higher places, and reach, so to speak, the topmost round of the ladder, a vastly greater number—a multitude which no man can number—may occupy lower places, and cluster on the lower rounds, sighing in vain to reach the highest.

Johnson had only in view this lower type of genius, his definition may be considered as fairly correct. But in order to reach the highest rank of transcendent genius something more is needed, and that something we may call aptness of nature. And if any man conceive that it is some secret propriety of nature that hath been in these persons which have attained to those points, and that it is not open for every man to do the like, though he had been put to it; for which cause such things come but very rarely to pass; it is true, no doubt, that some persons are apter than others; but so as the more aptness causeth perfection, but the less aptness doth not disable.

Bacon here hits the exact point. And what he says applies not to the physical powers only, but to the intellectual powers also. He combined aptness of nature with persevering study, and it was the two combined which for so many years chained victory to his chariot wheels. In like manner the great writer has a literary tact or aptness, the gift of nature, and which he greatly improves by study and practice.

The two qualities of aptness and persevering study go hand in hand, and the one is as indispensable as the other in order to reach the highest excellence. This leads us to what appears to be the best definition of genius that can be given. Special culture is the means by which this natural gift is fully developed and so vastly improved.

Arizona is a land of constant surprises. In its natural phenomena it is the paradise of the scientist, antiquarian, and tourist. The first portion of the United States to be settled by Europeans, it is the last developed of all our territories save Alaska. Possessing the oldest civilization, it is just coming into contact with the new. Railway trains rattle and palace cars glide past prehistoric ruins.

With scarcely a place in history, it has been the theatre of many stirring events for three centuries: the battleground of races and civilizations. It breaks upon the world and is connected with the waning of the great empire of the Montezumas. In the early enthusiasm of American exploration it is linked with fabulous stores of silver. When questioned as to the source of all his great wealth, Montezuma was accustomed to point to the north.

During nine years of untold hardship and adventure, without compass or chart, through an unknown wilderness of woods, swamps, and arid plains, and hostile tribes, they crossed the continent from Florida to California, and made known a new region and people. New conquests and fabulous wealth, and new fields for the Church started into existence expeditions of discovery and conquest. The negro having gone in advance with a party of Indians and been murdered, the monk did not enter the pueblo, but returned to Culican.

The viceroy, Mendoza, then projected two expeditions, one by sea, under Fernando de Alarcon, and the other by land, under Vasquez de Coronado. This latter expedition started in April, , with a thousand men, mainly Indians. The expedition penetrated through Arizona to the Pueblo villages on the Rio Grande, and northward to the fortieth degree of latitude.

On September 28, , Juan de Ornate asked for permission and assistance in establishing a Spanish colony in the new country, which was granted, and many flourishing missions and settlements sprang up. In the pueblos of New Mexico, and the Apaches, of Arizona, arose in rebellion and drove the Spanish from the country. In a Jesuit missionary, Eusebius Francis Kino, left his station at Dolores, and journeying northward, commenced missions among the Cocopahs and Yuma Indians.

Previous to this the Jesuit fathers seem to have established the missions of St. The cupidity and cruelty of the priests seemed so great, that in the Indians rebelled, destroying the missions and killing most of the priests. In an unknown Jesuit priest probably Jacobi Sedalman visited the country, penetrating as far north as the Verde. In the Marquis de Croix had fourteen priests sent out to replace those killed by the Indians.

In there were eighteen missions in Arizona. At this time religious exploration seems to have largely ceased. In the Spanish held the country south of Tucson, then called Tulquson. Unwilling to leave the rich silver mines, that brought such treasure to the Church, the priests and Spanish settlers gathered around them in their half religious and half military missions; again and again returned to the country, only to be again driven out by the Apaches, so that more than half the priests sent to Arizona were killed by the Indians.

And yet the missions, through the fidelity of the Pima and Papagoes, held their own until the revolution for Mexican independence. From that time forward they languished, until suppressed by a decree of the Mexican government in In Sylvester and James Pattie, father and son, from Bardstown, Kentucky, made up a party of one hundred adventurous frontiersmen to trap on the headwaters of the Arkansas.

After many adventures in New Mexico the party broke up, and a few of them attempted to cross Arizona to the Pacific. Upon reaching San Diego they were imprisoned, and the father died in prison. As one of the results of the Mexican War, the portion of Arizona north of the Gila River was ceded to the United States February 2, , and the southern portion acquired by the Gadsen purchase of December 30, The discovery of gold in California in made Arizona a highway for the adventurous spirits that pressed across the continent to establish an empire on the Pacific coast.

In the boundary survey was completed by Major Emory and Lieutenant Michler. This was followed in August, , by the celebrated Butterfield Overland Express, making semi-weekly trips between St. Louis and San Francisco—time twenty-two days. This was run with great regularity until the rebellion in By act of Congress in Arizona was attached to New Mexico, and a commissioner appointed to survey the boundary.

In Yuma was laid out under the name of Arizona City. In a few mining settlements began to spring up in the Mohave country. In a newspaper was published for a short time at Tubac. The country was nominally a portion of New Mexico, but Santa Fe was far away and the Apaches ruled the land. In and again in efforts were made in Congress to secure the establishment of a separate territorial organization. On the 27th of February, , Captain Hunter with a band of one hundred guerrillas reached Tucson and took possession of Arizona for the Confederate government.

The miners fled the country. The Apaches fell upon them, murdering many of them by the way. The Mexicans rushed across the border and stripped the mines of their machinery and improvements, and the country was deserted. Spurred by the necessities of the case Congress organized the Territory of Arizona, February 24, From that time to the history of the Territory was one of fierce struggle with the Apaches, whose power was finally broken by General Crook, when scarcely a warrior capable of bearing arms was left living.

And yet the wild career of the fierce Apache was not an unmingled evil. He kept back the Spanish settlements and thus prevented the land from being covered with large Spanish grants, which are proving so injurious to the adjoining countries of New Mexico and California. Since the settlement of the Apache the progress of the country has been steady and uninterrupted, and especially rapid since the advent of the Southern Pacific Railroad, in By the census of it has 40, population as against 9, in , besides some of the semi-civilized tribes of Moquis, Pima, Papago and Maricopa Indians. During the earlier days of California emigration many a man lost and perishing on their plains was taken to their homes, nourished into strength and sent on his way rejoicing—for all of which they have never received any adequate return from the American people or government.

Schools have lately been established among them by the Presbyterian Church. The Indian population in the Territory numbers 20, In there were six banks and nineteen newspapers—six of which were dailies. The Roman Catholics had five churches and seven priests. The Mormons thirty-five churches, one hundred and seventy-eight high priests and five thousand members. The Presbyterians two churches and two ministers. Protestant Episcopal one church and one minister.

In the Protestant working force in the Territory consisted of half-a-dozen Methodist ministers, two or three Baptists, two Episcopalians and three Presbyterians. In the same year there were , head of cattle and 1,, head of sheep in the country. Arizona has an area of , square miles—about as large as all New England and New York combined. The unbroken ranges of mountains that sweep down between California and Nevada and through Utah and Colorado, in Arizona are broken up into detached ranges. They generally have a northwest and southeast course, with long narrow valleys between them.

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The valleys of the San Juan, Little Colorado, Salt, and Gila rivers are agricultural valleys, with millions of acres of great fertility, producing wheat, barley, oats, cotton, tobacco, lemons, oranges, grapes, figs, etc. Portions of the valleys of Santa Crux and Gila are cultivated by the Indians.

Upon the Little Colorado are many settlements of Mormons. In the western and southwestern sections are large areas of desert land, intensely warm in summer. The northern and eastern sections are at a higher altitude, and possess a delightful climate. The climate is remarkably healthy, and with the coming of railways will be greatly sought by invalids. The Southern Pacific Railroad crosses the southern section of the Territory from west to east, and the Atlantic and Pacific the northern portion from east to west, while a branch line of the Atchison, Topeka and Santa Fe connects the southern portion with the Gulf of California at Guymas.

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The great industry of the country is silver mining, building up flourishing districts at Tombstone, Globe, Prescott, and other places. Gold, copper, and lead also abound. Nothing is so capable of disordering the intellects as an intense application to any one of these six things: the Quadrature of the Circle; the Multiplication of the Cube; the Perpetual Motion; the Philosophical Stone; Magic; and Judicial Astrology. In youth we may exercise our imagination on these curious topics, merely to convince us of their impossibility; but it shows a great defect in judgment to be occupied on them in an advanced age.

The same thought is in Donne. Perhaps Cowley did not suspect that he was an imitator. Fontenelle could not have read either; he struck out the thought by his own reflection. It is very just. This price is too great to counterbalance the little probability of succeeding in it. However it is still a bantling of modern chemistry, who has nodded very affectionately on it.

The quadrature of the circle is still, however, a favorite game of some visionaries, and several are still imagining that they have discovered the perpetual motion; the Italians nick-name them matto perpetuo; and Bekker tells us of the fate of one Hartmann, of Leipsic, who was in such despair at having passed his life so vainly in studying the perpetual motion, that at length he hanged himself. Of these forces, as of those of attraction and repulsion, we again can only judge by their effects. God alone knows their cause and real quality.

To show this co-relation and capacity for transformation I will give a few examples. Rub a piece of iron briskly, or repeatedly strike it with a hammer, and it will become warm. We know from this, therefore, that motion will produce heat. Or strike a lucifer match against the box, and the rapid motion of the match against the hard surface will produce sufficient heat to cause the sensitive chemical substance at the end of the match to inflame, and so to give out heat and light.

Or watch a horse trotting on a hard road at night, and sparks will every now and then fly from his feet. This is because by the rapid forcible motion of his legs the iron of his shoes every now and then comes in contact with a stone, and a minute particle of steel being struck off with great force and rapidity it becomes red-hot, and thus presents another example of how motion can be converted into heat.

These are instances of heat and light being produced by the motion of friction. But now let us look at the converse case, of heat producing motion. Light a piece of coal, and set a kettle of water on it. The flames resulting from chemical change soon leap out, and flicker, and flare, and presently the water too becomes agitated, and boils with energetic motion, and steam rushes up into the air. Place water in a proper machine, and the force you get from the chemical change of the coal causing the water to form steam, can make a railway train weighing hundreds of tons rush along the rails at a mile a minute.

These are familiar examples of how man may set in action the correlative forces, but instances abound universally in all creation where the correlative forces are constantly producing each other by mutual conversion, and affecting thereby all sorts of natural changes.

By the stimulus of heat and light, etc. As an example of the latter take the case of water. The water of the seas and lakes, etc. Then as to the way in which light and heat produce movement and chemical change in plants and animals, I will also cite one example, selecting plants as being the most ready of illustration.

It is under the stimulation of light and heat that the plant grows and performs its functions; and astonishing to say, the rays, both of light and heat, which fall on the plant are absorbed into it and fixed there. That is to say, the chemical changes necessitated in the plant by the light and heat, result in these factors of change being themselves incorporated with the new wood, etc.

Thus fixed they may remain for ages, until the wood, etc. Hitherto I have spoken of chemical decomposition only as produced by motion, and heat, and light, but now I must give a familiar instance in which you can produce great chemical change and movement amongst atoms by simply mixing two chemicals together. Add tartaric acid to a solution of carbonate of soda and a great commotion ensues, owing to the superior affinity of the tartaric acid for the soda; and which acid displaces the carbonic acid in previous union with the soda, and the latter acid is turned out and escapes by violent effervescence.

This instance is but a typical example of chemical decomposition in general, and may occur in thousands of different ways in different chemicals, and producing not only chemical transformation, but the manifestation in many cases of heat, and light, and electricity, etc. I will next speak of electricity and chemical affinity conjointly. The electrical spark will produce heat, light, chemical change, and movement. Faraday showed also that electricity produces magnetism, and magnetism electricity—that indeed you can not produce the one without the other.

Again, electricity will set in motion chemical affinity or decomposition, and conversely chemical change will produce heat, light, electricity, motion, etc. To show this, place pieces of zinc and copper in an acid—that is, make a voltaic battery. Bring the poles together and heat, light, motion, etc. This is electrolysis or electro-chemical decomposition. Numbers of compounds in solution may have the molecular states of their atoms broken up thus, by the voltaic current, and curious to say of the atoms so dissevered, as above noted, those composing a given element will always be evolved by the same pole—the positive pole or the negative pole as the case may be.

Some elements, that is to say, always appearing at the positive pole and others always at the negative. We saw how the motion of striking the lucifer match produced chemical change, and light, and heat. We have seen also that chemical change—that is, the movement and change of place of the infinitely small atoms of matter—could be produced by heat, and light, and electricity; and that chemical change could also itself interchangeably produce all these.

We have seen, too, that motion can be produced by heat—as by the production of steam which drives the engine; also that light can cause motion, as in the growth and nutrition of plants; and it remains only in this brief summary of an immense subject, to remind the reader that electricity and magnetism can also both of them produce motion, not merely amongst atoms, but even in large masses, by means of their attractions and repulsions. Rub a piece of sealing-wax or glass with cloth or silk, and the friction will cause such a change of state in the glass or wax as to set free electricity, and this force, thus made evident by motion rubbing , can itself produce motion by attracting pieces of paper, etc.

From the above short survey of this marvelous subject, it can, I hope, be understood by the reader that in the co-related forces we have a most striking—nay! My illustrations have necessarily been scanty, and my explanations brief, but I hope I have adduced sufficient to show the unscientific that in the six correlative powers we have a protean force which is able to assume the most astounding changes and varieties of form, according to some mechanical law we are totally unacquainted with. As to this I can say but little: it is one of the mysteries of creation.

But, of course, this is all hypothesis. We can only judge of motion, or force, or energy by witnessing its effects; and when we say that gunpowder or coal contain in them a store of potential energy, we only know that they do contain the capacity for producing movement and doing work. The gunpowder will, if inflamed, expand suddenly by the production of gases resulting from chemical changes induced by heat, and in such explosion will give liberty to enormous force.

And so likewise as to coal: on being subjected to chemical change by heat, it will, though in a less rapid way, give off its equivalent of force or energy; but as to what this acting force or energy really is, we know nothing more than that it is motion—and as to what potential force is, we know nothing more than that it is the capacity for movement in store. In March, , the Swedish consul, J. The thought of such a magnificent temple for their future works inspired all ambitious German artists, for it was understood that whenever anything superior was produced it should pass into the public possession, thus rendering the sale of great works possible, and establishing a connection between the artists and the State—a plan which was advocated years ago by Herman Grimm.

The corner stone was laid on the 2nd of December, The work advanced slowly, and was, of course, interrupted by the Franco-Prussian war. After the victories it was resumed, and grew as rapidly as all buildings did in that memorable year of , when it was scarcely possible to secure a dwelling in the German capital. It stands a grand monument to German taste and genius of the 19th century, and very appropriately contains on its proud front the simple inscription:. It is said to be the finest modern gallery in Europe, and is one among the few buildings designed especially for a gallery, old palaces being utilized generally for this purpose.

I doubt not, however if European critics would believe it , that the Boston, New York and Philadelphia art museums or academies are in architectural design in many respects superior. The National Gallery in Berlin is built of the reddish Nebraer sandstone. The dimensions are 62 metres long by 31 wide. From the ground plan can be seen the extent of the flight of stairs outside, which lead to a portico. This portico is supported in the pseudo-peripteral Corinthian style.

The columns extend around the entire second story of the building. Between each two is engraved the name of an architect or artist. There are four fine groups of statuary on this stairway. A door opens from the portico into the second floor of the building, which is not in keeping with the generous dimensions of the columns and stairs. The entrance adds 34 metres in length to the building.

The walls of the entrance hall or vestibule in the first floor are overlaid with red Pyrenean marble; the ceiling is metal made in the Cassetin pattern, so much used in the Dresden gallery, and is supported by four Ionic columns. On the left broad white marble stairs lead to the second floor. To the right is a large open space for statuary.

The first hall runs obliquely, and rests upon twelve black Belgian marble pillars, with capital and base of gilded zinc. The walls are of a sombre yellow stucco, reflective as marble. Between the columns the wall rises in the form of arches, and in these arches the story of Siegfried is painted. These again unite in an oblique hall for statuary which expands into five fan-like rooms for paintings.

It is a succession of men one can well pause to study. Among all are the names of but two women! Sophia Charlotte, and Queen Louise, who make prominent the two monarchs standing by their sides. We must not forget, however, in the distraction of thought caused by the encounter of the representative men of eleven centuries that we are ascending the stairs of a modern gallery in search of the works of a single man, who stood at the head of his own department, and revived art in Germany in a century when the equipoise between it and other interests had been lost.

There has been much dissatisfaction expressed by critical people that the two handsomest rooms in the National Gallery have been devoted to the shadowy old cartoons of Cornelius. He is a painter in the highest sense. Like Michael Angelo and Raphael, he touches the intellectual life of the people on all points, and endeavors to represent that which most deeply affects their minds.

Yet in spite of all, how do his efforts, and all that has resulted from them, tell upon the people? With deep shame I write the fate awarded to this man in Prussia. He is not, indeed, allowed to suffer want; an honorable, brilliant old age has fallen to his lot. But, while for that which is called official art, the greatest sums are fixed and given, not only are there none finished of the paintings ordered of Cornelius—the cartoons of which, whenever they appear, eclipse everything else, unsightly as is their gray paper and charcoal strokes—but [] so much can not even be obtained in Berlin as a couple of simple walls for the cartoons of the paintings executed by him in Munich, which are kept shut up there, or go traveling around the world, appearing in Belgium, Austria and England, acquiring in these places the notoriety to which he owes his late fame.

Engravings are taken from them. As photographs, they are in every hand; and in this way their influence will endure, until, perhaps, some day a museum worthy of them may be achieved, where they may find their true place, not as the ornament of a Camposants, but as the memorials of a great man. The day has arrived! Before reaching the Cornelius Halls, the Cupola room, which is the most gorgeous in ornamental work, must be entered. At the top of nine pillars are the sitting figures of the nine muses in light polychromatic tints—so exquisitely delicate the shells of the sea seem to have furnished the colors.

Between these figures the roof forms into shells, above which and encircling the dome, are painted the signs of the zodiac in brilliant colors upon a gold background. I have said doors—but fortunately there are no doors in this tasteful building; costly tapestry, caught back in bewitching folds alone indicate the entrance from one room to another. The portraits of the emperor and empress are the only pictures in the Cupola Hall.

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The artist Plockhorst is comparatively unknown, and these portraits are very conventional in style. The frescoes on the ceiling in the Cornelius Halls were done under the direction of Professor E. The Germans call it wax color, after the receipt of Prof. The subjects are only the long catalogue of beautiful abstractions as Prophecy, Science, Genius, etc.

In the second hall is depicted the myths of Prometheus in this same wax color. In looking at this figure, and in studying carefully the cartoons, we tried to come to an impartial conclusion between the opinions of German and French writers in regard to the school of Cornelius, or the revival of German art. This began twenty years later than that of the French, under Louis David, and is said to have been undertaken in an entirely different spirit.

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