miracle-working power from the others, and, distributed in fragments, sold at a high price over all Europe, till enough of it was thus found to make a hundred crosses. These with winking and weeping images of the Virgin, and nodding statues of the Saints, corrupted the purer faith of the earlier days, and vulgarized it into other degradation.

To such a remorseless exhibition, what shall we say? Especially what shall the believer say, who holds Christianity to have been the saving element in the European history? Naturally, and justly, he will question the correctness, the fairness, of the representation. He will say that the philosophical form in which all this is taught, of an analogy between the development of society and that of the individual, through successive periods of credulity, faith, inquiry, scepticism, and decay, is fanciful, rather than philosophical, and carries with it little weight in the discussion; and this objection will be found to be true.

He will say, moreover, that the picture is exaggerated, the contrast is a forced and highly wrought one which but imperfectly conforms to the fact; and this too he may affirm with reason and with confidence.

He will say that the exhibition is one-sided and defective; that it fails to exhibit some of the most interesting features of the Christian history and to conceive aright of the Christian sentiment and life; and this too he would have good ground to maintain.

But when all has been said that can be said to mitigate the harshness of the sketch, he will say that the painful picture has elements of truth in it which the distinctively Christian historians have not adequately brought out, and which it was important should be brought out into distinct recognition. He will feel that to-day, when shrine-cure, miracle-cure, and prayer-cure are again coming to the front, it was necessary that some impressive warning should be uttered against the superstitions which have been so mournfully influential in the past, in degrading the mind of the Church. He will feel that it is well to be reminded of the controlling power of spiritual convictions, and of the need which those have who cherish them of some effective counteraction by secular science to maintain the healthful and equal balance of the mind. He will rejoice that science has at length gained a position of strength from which it can never again be thrust down; and will welcome its co-operation as an equal factor in all our systems and institutions of education for its happy and tranquillizing influence.

Of Dr. Draper's other works I have no time to speak. His "History of the Civil War in America" is a work in the preparation of which he had the peculiar advantage of receiving from the lips of the men who had been

the actors in the great campaigns of the war, their own narratives of the movements which the history is to record. Stanton himself, the great warminister, came to visit Draper, and spent days with him in his study, in the explanation of the policy and movements of the administration in which he had borne so large and conspicuous a part. It will long be read as an impartial and accurate account of the great struggle for the Union and for freedom.

Of the "History of the Conflict between Science and Religion," but little can here be said. So far as it is an expansion of the views contained in the former work-the Intellectual Development, as the earlier part of it largely is it is sufficiently covered by what has already been said. That portion of it which relates to the more recent progress of the dispute it would not perhaps be profitable to enter upon here, even if time allowed a further discussion.

The writer of such a history is apt to be betrayed into assuming a partisan position, and advocating with undue haste and some bitterness-arising from the present stress of the controversy-the side to which he is inclined. While there are considerable difficulties yet to be cleared away before the controversy can be considered settled, there is every reason to believe that we are approaching a harmonious conclusion; nor is it likely that that conclusion will be hastened by a sustained blast of the war-trumpet, and a new defiance from either side. The eager scientist who recklessly assails the Scriptures, and the bigoted religionist who rejects all science, may set the battle in array against each other, but their renewed war-cries will only serve to prolong the conflict which both profess to deplore. Dr. Draper's position did not secure to him the judicial impartiality which alone could impart to such a work the highest usefulness. Hence, while a cautious criticism will not fail to find many views of great intellectual importance touching the progress of the controversy, it must deeply regret the misconceptions of biblical truth to which his work has given currency, and the melancholy subversion of individual faith of which, in some instances, it has been the occasion.

When the confidence and positiveness of science can be tempered with caution and modesty on the one side, and with some suitable appreciation of moral and spiritual truth on the other, we may have a history of the controversy which shall satisfy and convince; but, judging from all that has yet been written, neither the time for such a history, nor the man, has yet

come.

Dr. Draper's religious views, of which it would interest us all to have a more definite knowledge, he was never forward to declare. He was always

earnest in proclaiming his belief in a designing and intelligent mind, the Cause of Nature's phenomena, and the Author of her wise and elegant adjustments. He recognized, too, the existence of a soul in man—a spiritual existence which survives the grave, and does not decay with the body or the brain. He was thus favorably distinguished from the bold atheism of Comte and Spencer, and the gross materialism of Buchner and Naquet. To what extent beyond this he accepted Christianity, I am not able to say, though he always manifested a respectful deference toward it in his outward demeanor.

But now this fruitful and vigorous life was drawing to its close. Long and severe toil had told upon the erect and sturdy frame that we all knew so well, and the overtasked brain that had worked with such steady perseverance was weary. Both called for rest. After months of pain and suffering, the end drew near. On the morning of January 4, 1882, in the home of his many labors, and in the arms of his beloved children, he sank unconscious, and rest came.

BENJ. N. MARTIN

INDIAN LANGUAGES OF THE PACIFIC STATES AND

TERRITORIES

AND OF THE PUEBLOS OF NEW MEXICO

Several important publications on American ethnology and linguistics have appeared since I wrote my first sketch on the families of languages disseminated over the Pacific coast. Manuscripts sent to the Smithsonian Institution, as early as 1856, from the coast of Oregon have, on close examination, yielded to me several new stocks, and to Mr. Stephen Powers alone is due the discovery of a language in Northern California, and of another in the western valleys of Nevada, both. entirely new to science. Powers' Tribes of California has cleared up the mutual relations existing between these aborigines. By shedding a flood of light on the habits, customs and languages, even of the most obscure of their number, and by giving the world a summary of his discoveries in a lucid linguistic map of California, he has done a most meritorious work, the value of which will be even more appreciated in later years than at the present time. The present article proposes to supplement my previous one with the most important results available for linguistic science from all recent sources.

A lacune in our ethnologic knowledge of California still exists concerning the southwestern portion of the State, for we do not yet know with accuracy the ancient distribution and limits of the races, tribes and linguistic areas before their christianization by the Franciscan friars, who began to found missions among them shortly after the dissolution of the Jesuit order in 1767. The indications left by the missionary Felipe Arroyo de la Cuesta will certainly help us in disentangling this ethnologic and linguistic maze. That this labyrinth can become disentangled is an opinion, in which Alphonse Pinart, who lately explored these portions of territory, fully concurs.

From De la Cuesta's information, we gather the important facts, that the dialect known as Esselen or Eslen was identical with the Huelel of La Soledad Mission, and that the Karkin Indians, inhabiting the Straits of Carquines, also spoke a dialect of the same family, which we have called Mutsun. Another dialect of this family was heard in the ranchería or settlement of Saclan, and a Mutsun dialect, almost iden