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The American Cyclopædia (1879)/Arizona

ARIZONA, a territory of the United States, situated between lat. 31° and 37° N. and lon. 109° and 114° 40' W., bounded N. by Utah, E. by New Mexico, S. by Mexico, and W. by California and Nevada; area estimated at 113,000 sq. m. No complete survey of the territory

has been made. It is divided into five counties: Maricopa, Mohave, Pima, Yavapai, and Yuma. Tucson, in Pima county (pop. 3,224), is the capital and largest town in the territory. Arizona City, in Yuma county (pop. 1,144), is a prosperous business place, situated at the junction of the Gila and Colorado rivers. Prescott, the former capital (pop. 668), is situated in central Arizona, and is the headquarters of the military department of Arizona. In 1870 the population of the territory, exclusive of Indians, was 9,658, of whom 3,849 were native and 5,809 foreign born; 1,240 were born in the territory. The total number of Indians was 32,083; of these 4,352 were on reservations and at agencies, and 27,700 were nomadic. Many of these Indians are friendly to the whites, but the greater number are intensely hostile. Of the friendly Indians, the Pimas and the Maricopas rank first in numbers and civilization. They occupy a reservation on the Gila river, about 200 m. E. of Arizona City. The Papagos live S. of the Gila, along the line of Sonora. The Mohaves and the Yumas live along the Colorado, the Utes on the upper Colorado, and the Moquis and Navajos in N. E. Arizona. These tribes are engaged in agriculture and stock-raising. Of the hostile Indians the Apaches are the most powerful and war-like. They comprise several tribes distributed over the greater portion of middle and eastern Arizona; their raids extend all over the territory, with the exception of a narrow strip along the Colorado river and a portion of the lower Gila. Besides the Apaches, the Hualpais or Wallapis, living in the Cerbat range near the Diamond river, and in part of the Aquarius range, are the only dangerous Indians.—The middle and N. E. portions of the territory consist of elevated plateaus from 3,000 to 8,000 ft. above the sea level, with occasional bluffs and volcanic cones rising from 500 to 2,500 ft. above the plateau. The numerous parallel ranges of mountains have a general N.W. and S.E. course, and form long valleys in the same direction. The most marked exceptions to this general direction are the Mogollon range hi the east, which extends nearly E. and W. and joins the Sierra Blanca, and an E. and W. range stretching beyond Arizona into New Mexico. The axis of the Black mountains and the Cerbat range, in the N.W. part of the territory, lies very nearly N. and S. The S. portion of the territory is a plain with a slight elevation above the sea, amounting at the mouth of the Gila to only 200 ft. From this plain isolated mountains and mountain ranges rise abruptly. In central Arizona the Sierra Prieta and the Aztec range send foot hills out in every direction, and their flanks sink very gradually to the level of the high plateau surrounding the San Francisco mountain toward the N. E., and to the mesas or table lands sloping toward the Colorado on the S.W. The elevation of the town of Prescott is over 6,000 ft. above the sea, while the Tonto and San Francisco plateaus, E. and N.E.

of Prescott, reach an altitude of from 8,000 to 9,000 ft. The San Francisco, a grand volcanic cone is the highest mountain in Arizona, its summit being over 11,000 ft. above the sea. N and N.E. of the San Francisco mountains, an immense mesa, increasing in altitude toward the Utah line, extends for hundreds of miles.—The largest river of the territory is the Colorado, which is formed by the junction of the Green and Grand rivers in the S. part of Utah, and has a southerly course along the W. boundary of Arizona. It has a very rapid current, and is navigable as far as Callville, 612 m. above its mouth. The cañons formed by the passage of the river through the lofty table lands are unequalled in grandeur. In the Grand cañon of the Colorado the deep and narrow current flows between massive walls that rise to a perpendicular height of nearly 7,000 ft. above the water. The principal tributaries of the Colorado are the Colorado Chiquito, which flows N.W. through the N. part of the territory, the Diamond river, and Bill Williams's Fork, into which flows the Santa Maria. The Gila rises in New Mexico, flows W. through the S. part of Arizona, and joins the Colorado about 180 m. above the gulf of California. It is a very narrow stream with a swift current, shallow during most of the year, but in the rainy season vastly increasing its volume. Its principal tributaries in Arizona are the Salado or Salt river, Verde, San Carlos, Bonito, and Prieto from the north, and Santa Cruz and San Pedro from the south.—Granite, red and white sandstone, limestone, slate, quartz, and metamorphic rocks abound in the mountains. The plains along the lower Gila are entirely made up of quaternary and tertiary deposits, which also form the great Sonora desert S. of that stream. In the Colorado valley, the sedimentary strata consist of quaternary and tertiary gravels and conglomerates, varied in a few localities by a layer of white infusorial earth. The bottom lands consist of calcareous sands and clays, the former predominating. The mountain chains are composed of granites, syenites, porphyries, trachytes, greenstone, basalt, and metamorphic slates. A section of the Grand cañon of the Colorado, 6,800 ft. above the sea level and 5,500 ft. above the river, exhibits the following sedimentary strata down to the underlying granite: upper carboniferous limestone; cross-stratified sandstone; red calcareous sandstone, with gypsum; lower carboniferous limestone; limestones, shales, and grits—Devonian; limestones, mud, rocks, and sandstones—Silurian; Potsdam sandstone; granite. No one of the mineral-bearing territories of the Pacific slope is richer than Arizona, though the mines have not been generally worked. The inaccessibility of the territory (it being off from the great overland lines of travel and without seaports), and the fierceness of the Apaches, have preventei the full development of its mineral wealth. The mountains of southern and central Arizona are nearly all

mineral-bearing, and contain lodes of gold, silver, copper, and lead. The ores of silver found in this region are argentiferous galena, native silver, auriferous sulphuret of silver, black sulphuret of silver, sulphate of silver, sulphate of iron, combined. The ores of copper are usually the sulphurets, principally gray. Nearly all the silver and copper lodes show traces of gold; and placers have been found at many points, but have not proved sufficiently extensive to attract much attention. Gold is found in central Arizona, the ore yielding from $25 to $100 per ton. Iron in carbonates and oxides is abundant, and traces of tin and nickel exist. Platinum (metallic) is shown in the placers of the Black cañon. Copper, silver, and quicksilver are found together in a rare combination, but the lode is not large. Lime of a superior quality exists in large quantities near Prescott and Tucson, and is found at other points. Beds of gypsum exist in the San Pedro valley. The salt mountains near Callville and a few miles E. of the Colorado are among the most remarkable formations in Arizona. The deposits of pure, transparent, and beautifully crystallized salt are very extensive, and no salt is superior for table and general use. Traces of coal have been discovered in this locality. The bullion product of Arizona for 1868 was estimated at $250,000; 1869, $1,000,000; 1870, $800,000.—The climate is mild and generally healthful. In southern Arizona the temperature ranges from 34° to 118° F. The atmosphere is dry, and this region is singularly free from malarious diseases. Snow falls in central Arizona, but, excepting in the higher mountains, disappears in a few hours. The temperature in summer rarely exceeds 90°, and seldom falls below zero in winter. Rain falls mainly in the months of July and August, but there are frequent showers in April and May, as well as in the winter months. The average fall of rain in southern Arizona for 1867 was 2.94 inches; 1866, 4.20; 1858, 8.57; 1857, 0.33. The climate of Arizona is said to be highly beneficial to those afflicted with bronchial or lung diseases. According to the census of 1870, the total deaths in the territory for that year were 252, of which 116 resulted from general diseases, 71 from local diseases, 60 from accidents and injuries, and 5 from poisons. Of the local diseases, 44 were diseases of the respiratory system and 15 of the digestive system. The vegetation of southern and western Arizona is scanty and limited to a few genera, such as cactus, aloe, artemisia, palo verde, ironwood, and mesquite, the last a remarkably hard wood. In the middle and N. E. portions of the territory a more varied vegetation prevails. On the hills and mountain sides a rich and abundant pasturage is found. Pine and cedar forests abound; while along the course of the streams ash, walnut, cherry, willow, cottonwood, and many other forest trees grow, and large oak trees are seen on the summits of some of the highest mountains in the Sierra Prieta. The

aridity of the table lands prevents their cultivation; the soil of the valleys is rich, but in places very arid. Where artificial irrigation is practicable, or where there is sufficient moisture, the crops are good, and the cereals yield abundantly. The greater portion of the territory S. of the Gila river is a sterile waste; but the river valleys of this section contain many thousand acres of the most fertile bottom lands, which need only irrigation to make them yield abundant harvests. Indian corn, wheat, barley, oats, grapes, figs, oranges, lemons, sweet potatoes, tomatoes, tobacco, the castor bean, &c., thrive here wherever the land can be irrigated; there is also much valuable grass land in this section. The valleys of middle and eastern Arizona contain much arable land. Here all the cereals and roots of the northern Atlantic states are grown, while as a grazing country this region cannot be surpassed. A thick growth of gramma and bunch grass covers the whole country, and gives to the pine woods of this region the aspect of beautiful natural parks. Wheat and barley are usually sown from November to February, and harvested in May; the average yield of wheat is from 20 to 40 bushels per acre, and of barley from 30 to 60. After the wheat and barley are harvested, corn can be planted on the same soil with ample time for it to mature. Much of the land of Arizona is cultivated in this way, and produces two crops each year. The average yield of corn is from 30 to 60 bushels per acre. In 1870 there were 14,585 acres of improved land in the territory, producing 27,052 bushels of wheat, 32,041 of corn, and 55,077 of barley; and the estimated value of all farm productions, including betterments and additions to stock, was $277,998. Cash value of farms, $161,340; of all live stock, $143,996; of slaughtered animals, $9,400.—There are no railroads in Arizona. The Atlantic and Pacific railroad company have obtained a charter with land grants to build a road along and near the 35th parallel to the Pacific ocean; this road has been completed from St. Louis into the Indian territory. A charter and lands have also been granted to the Texas Pacific railroad company to build a road on or near the 32d parallel, from Marshall in Texas to San Diego, California. There is a good wagon road from San Diego, crossing the Colorado river at Arizona City, thence to Tucson and Santa Fé. The last named town is connected with Prescott by a wagon road via Albuquerque. From Prescott to Los Angeles, Cal., there is a wagon road by way of Wickenburg, Ehrenberg, La Paz, and San Bernardino, and also by way of Hardyville and Mohave.—The government is administered by a governor, secretary, treasurer, and auditor, who are appointed by the president of the United States. The legislature and a delegate to congress are elected by the people. The judicial power is vested in a supreme court, consisting of three judges appointed by the president, and probate courts.

The supreme court holds one session annually at Tucson. The salary of the governor and of the judges of the supreme court is $2,500. In 1870 the assessed value of real estate was $538,355; personal property, $871,940; total, $1,410,295; true value of real and personal property, $3,440,791; total taxation not national, $31,323. The internal revenue collections for 1871 amounted to $16,889.—According to the census of 1870, there were in the territory 1,923 persons between the ages of 6 and 21 years; the number attending school was 149. There were 2,690 persons over 10 years of age unable to read, and 1,934 over 21 years of age unable to write. The legislature has passed a school law levying a tax for school purposes of 10 cents on each $100 of the taxable property of the territory, and giving authority to the several boards of supervisors of the counties and the boards of trustees of the school districts to levy additional taxes sufficient to maintain a free school in each of the school districts. Four weekly newspapers are published in the territory.—As early as 1526 Don José de Vasconcellos crossed the centre of Arizona toward the Great cañon, and the country was subsequently visited by other Spanish explorers. Numerous ruins of Spanish towns and buildings indicate that here was the seat of an early Spanish colonization, and that the land was highly cultivated. In the N. W. part of the territory, on the Colorado plateau, is a group of pueblos in ruins, containing estufas, reservoirs, terraces, aqueducts, and walls of at least four stories high. The most extensive ruins are found in the Gila valley, which is studded throughout with deserted pueblos and remains of irrigating canals, acequias, pottery, &c. The river banks are covered with ruins of stone houses and regular fortifications, which do not appear to have been inhabited for centuries. The walls are of solid masonry, rectangular in form, and usually two stories high. It is estimated that at least 100,000 people must have occupied the Gila valley at one time.—The territory of Arizona was separated from that of New Mexico and organized by act of congress passed Feb. 24, 1863. The portion N. of the Gila river was obtained by the treaty of Guadalupe Hidalgo, Feb. 2, 1848, while that S. of the Gila was acquired under the treaty made by James Gadsden at Mexico, Dec. 30, 1853. The act of Feb. 24, 1863, creating the territory, describes it as comprising all the United States lands W. of lon. 109° to the California line, which before that time had belonged to the territory of New Mexico. Since then the N.W. corner has been ceded to Nevada. No thorough exploration of central Arizona was attempted until 1862 and 1863, while much of the northern portion has never been explored.

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Rh told me previous to this that I could have experienced the power of the Holy Spirit in the manner which I did, I could not have believed it, and should have thought the person deluded that told me so. I went directly home after the meeting, and when I got home I wondered what made me feel so stupid. I retired to rest soon after I got home, and felt indifferent to the things of religion until I began to be exercised by the Holy Spirit, which began in about five minutes after, in the following manner:—

"At first, I began to feel my heart beat very quick all on a sudden, which made me at first think that perhaps something is going to ail me, though I was not alarmed, for I felt no pain. My heart increased in its beating, which soon convinced me that it was the Holy Spirit from the effect it had on me. I began to feel exceedingly happy and humble, and such a sense of unworthiness as I never felt before. I could not very well help speaking out, which I did, and said, Lord, I do not deserve this happiness, or words to that effect, while there was a stream (resembling air in feeling) came into my mouth and heart in a more sensible manner than that of drinking anything, which continued, as near as I could judge, five minutes or more, which appeared to be the cause of such a palpitation of my heart. It took complete possession of my soul, and I am certain that I desired the Lord, while in the midst of it, not to give me any more happiness, for it seemed as if I could not contain what I had got. My heart seemed as if it would burst, but it did not stop until I felt as if I was unutterably full of the love and grace of God. In the mean time while thus exercised, a thought arose in my mind, what can it mean? and all at once, as if to answer it, my memory became exceedingly clear, and it appeared to me just as if the New Testament was placed open before me, eighth chapter of Romans, and as light as if some candle lighted was held for me to read the 26th and 27th verses of that chapter, and I read these words: 'The Spirit helpeth our infirmities with groanings which cannot be uttered.' And all the time that my heart was a-beating, it made me groan like a person in distress, which was not very easy to stop, though I was in no pain at all, and my brother being in bed in

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192 another room came and opened the door, and asked me if I had got the toothache. I told him no, and that he might get to sleep. I tried to stop. I felt unwilling to go to sleep myself, I was so happy, fearing I should lose it—thinking within myself

And while I lay reflecting, after my heart stopped beating, feeling as if my soul was full of the Holy Spirit, I thought that perhaps there might be angels hovering round my bed. I felt just as if I wanted to converse with them, and finally I spoke, saying, 'O ye affectionate angels! how is it that ye can take so much interest in our welfare, and we take so little interest in our own.' After this, with difficulty I got to sleep; and when I awoke in the morning my first thoughts were: What has become of my happiness? and, feeling a degree of it in my heart, I asked for more, which was given to me as quick as thought. I then got up to dress myself, and found to my surprise that I could but just stand. It appeared to me as if it was a little heaven upon earth. My soul felt as completely raised above the fears of death as of going to sleep; and like a bird in a cage, I had a desire, if it was the will of God, to get released from my body and to dwell with Christ, though willing to live to do good to others, and to warn sinners to repent. I went downstairs feeling as solemn as if I had lost all my friends, and thinking with myself, that I would not let my parents know it until I had first looked into the Testament. I went directly to the shelf and looked into it, at the eighth chapter of Romans, and every verse seemed to almost speak and to confirm it to be truly the Word of God, and as if my feelings corresponded with the meaning of the word. I then told my parents of it, and told them that I thought that they must see that when I spoke, that it was not my own voice, for it appeared so to me. My speech seemed entirely under the control of the Spirit within me; I do not mean that the words which I spoke were not my own, for they were. I thought that I was influenced similar to the Apostles on the day of Pentecost (with the exception of having power to give it to others, and doing


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Rh what they did). After breakfast I went round to converse with my neighbors on religion, which I could not have been hired to have done before this, and at their request I prayed with them, though I had never prayed in public before.

"I now feel as if I had discharged my duty by telling the truth, and hope by the blessing of God, it may do some good to all who shall read it. He has fulfilled his promise in sending the Holy Spirit down into our hearts, or mine at least, and I now defy all the Deists and Atheists in the world to shake my faith in Christ."

So much for Mr. Bradley and his conversion, of the effect of which upon his later life we gain no information. Now for a minuter survey of the constituent elements of the conversion process.

If you open the chapter on Association, of any treatise on Psychology, you will read that a man's ideas, aims, and objects form diverse internal groups and systems, relatively independent of one another. Each 'aim' which he follows awakens a certain specific kind of interested excitement, and gathers a certain group of ideas together in subordination to it as its associates; and if the aims and excitements are distinct in kind, their groups of ideas may have little in common. When one group is present and engrosses the interest, all the ideas connected with other groups may be excluded from the mental field. The President of the United States when, with paddle, gun, and fishing-rod, he goes camping in the wilderness for a vacation, changes his system of ideas from top to bottom. The presidential anxieties have lapsed into the background entirely; the official habits are replaced by the habits of a son of nature, and those who knew the man only as the strenuous magistrate would not 'know him for the same person' if they saw him as the camper.

If now he should never go back, and never again


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H a protector of the liberties and the possessions of the monastery (cf. Hist. Dunelm. Script. tres, App. cxv. p. cxxxv) as he was of the privileges of his see (, p. 137). The relations between the dioceses of Durham and York were frequently troubled in consequence of the assertion by the Archbishop of York of prerogatives which his suffragan was indisposed to allow in practice; and during Hatfield's pontificate the bishop himself was credited with active hostility against his superior. When on 13 Feb. 1348–9 two of his clerks committed a disgraceful outrage in York minster, Archbishop Zouch stated that it was believed (if the reading of the text is right) to be with the bishop's consent and connivance (Letters from Northern Registers, pp. 397–9); and in 1357–8 Hatfield had to obtain a formal acquittance (March 10) from the king of any complicity in an attack which it was asserted he had made in person with a body of armed men upon Thomas Salkeld, bishop of Chrysopolis, who was acting as suffragan to the archbishop (see, Reg. Sacr. Anglic. 143 f.) at Kexby, in the immediate neighbourhood of York (, iii. pt. i. 389). In 1374 Alexander Nevill, archdeacon of Durham, was made archbishop, and it was Hatfield who delivered him the pall and consecrated him (Registr. Palat. Dunelm. iii. 524–7); but in spite of the local and personal connection Nevill affronted the Bishop of Durham by attempting to conduct visitations within his diocese. He was restrained by a royal order of 17 July 1376 (Hist. Dunelm. Script. tres, App. cxxvi. pp. cxliii f.), but the injunction had to be repeated on 27 Dec. 1377 (, Concilia, iii. 124).

Hatfield's munificence has its record in his buildings at Durham, where he erected part of the south side of the choir of the cathedral, including the bishop's throne, and restored and added to the castle (, pp. 137 f.), the hall of which is mainly his work (, pref. to Bishop Hatfield's Survey, p. vi). He also built a manorhouse and chapel in London (, p. 138), and founded a Carmelite house at Northallerton (, ii. 330). In Oxford he was a benefactor of the college which had existed for the use of monks from Durham since the last years of the thirteenth century, and whose buildings stood on the site of the present Trinity College. The scheme which Bishop Richard of Bury had drawn out for the foundation of a regularly established college was elaborated by his successor, who provided for the maintenance of eight monks and eight secular students. The foundation, however, was not completed until after Hatfield's death (see, pp. 138, 140, and , Hist. of the Univ. of Oxford, 1886, pp. 105, 159). As other evidence of the bishop's wealth it may be noted that he lent King Edward two thousand marks in or before 1370 (, iii. pt. ii. 893, 901), and that according to his will he lent Alice Perrers one thousand marks (Testamenta Eboracensia, Surtees Society, 1836, p. 121). In this will he also made bequests, among others, to his godson, Thomas of Woodstock, and to his nephew, John Popham. But most of his gifts were made during his lifetime. There is an inventory of his goods in the first volume of ‘Wills and Inventories of the Northern Counties’ (Surtees Society, 1835), pp. 36–8; and other particulars of his bequests and endowments will be found in the Appendix cxxxii. to the ‘Hist. Dunelm. Script. tres,’ pp. cxlix ff. A survey of the possessions of the see of Durham, made by Hatfield's direction, and apparently completed about 1382, is also published. The bishop's register, which is preserved at Durham, is said by Mr. Raine to be of small general interest, consisting mainly of the ‘formal record of the working of the diocese’ (Letters from Northern Registers, Pref. p. x).

 HATHAWAY, RICHARD (fl. 1702), impostor, was a blacksmith's apprentice of Southwark. In February 1700 he gave out that he was bewitched by an old woman named Sarah Morduck, the wife of a waterman, and that, as an effect of her sorcery, he vomited nails and pins, was unable to eat, speak, or open his eyes, and was otherwise strangely affected. His only remedy was to scratch Morduck until she bled, when he recovered for a time. He prepared a narrative of his case, but the printer to whom he took the copy refused to have anything to do with it. Morduck, the reputed witch, was brutally ill-used. She left Southwark, but Hathaway, accompanied by a mob, followed her to her new lodgings in the city of London in the spring of 1701, and created an uproar. He was carried before an alderman, who credited his story, committed Morduck to prison, and subjected her to gross


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 [Yet] all this while as to the act of sinning, I never was more tender than now; I durst not take a pin or stick, though but so big as a straw, for my conscience now was sore, and would smart at every touch; I could not tell how to speak my words, for fear I should misplace them. Oh, how gingerly did I then go, in all I did or said! I found myself as on a miry bog that shook if I did but stir; and was as there left both by God and Christ, and the spirit, and all good things.

"But my original and inward pollution, that was my plague and my affliction. By reason of that, I was more loathsome in my own eyes than was a toad; and I thought I was so in God's eyes too. Sin and corruption, I said, would as naturally bubble out of my heart as water would bubble out of a fountain. I could have changed heart with anybody. I thought none but the Devil himself could equal me for inward wickedness and pollution of mind. Sure, thought I, I am forsaken of God; and thus I continued a long while, even for some years together.

"And now I was sorry that God had made me a man. The beasts, birds, fishes, etc., I blessed their condition, for they had not a sinful nature; they were not obnoxious to the wrath of God; they were not to go to hell-fire after death. I could therefore have rejoiced, had my condition been as any of theirs. Now I blessed the condition of the dog and toad, yea, gladly would I have been in the condition of the dog or horse, for I knew they had no soul to perish under the everlasting weight of Hell or Sin, as mine was like to do. Nay, and though I saw this, felt this, and was broken to pieces with it, yet that which added to my sorrow was, that I could not find with all my soul that I did desire deliverance. My heart was at times exceedingly hard. If I would have given a thousand pounds for a tear, I could not shed one; no, nor sometimes scarce desire to shed one.

"I was both a burthen and a terror to myself; nor did I ever so know, as now, what it was to be weary of my life, and yet afraid to die. How gladly would I have been anything but myself! Anything but a man! and in any condition but my own."


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222 the winds and waves has always remained one of the exciting experiences of her life.

All of the American clippers made good passages home from China to Atlantic ports in 1852, though no record was broken. The run of the Shooting Star, 83 days from Canton to Boston, was the best of the year.

It was during the passage from Canton to New York in this year that Captain Creesy of the Flying Cloud had the unusual experience of perusing his own obituary in mid-ocean. It appears that after passing Java Head, and when his vessel was well across the Indian Ocean, she fell in with a ship outward bound, and in exchange for chickens, fruits, and vegetables from Anjer, received newspapers from New York, one of which contained the following somewhat startling announcement:

"Captain Creesy of the ship Flying Cloud.—It will be seen by the telegraph news in another column that this gallant sailor is no more. Two days after sailing from San Francisco, bound to China, he died, and the ship proceeded in charge of the mate; he was a native of Marblehead, and about forty-six years of age. For many years, he commanded the ship Oneida in the China trade, and was distinguished for the rapidity of his passages. In the Flying Cloud, he made the shortest passage on record to San Francisco, and eclipsed the finest and most costly merchant ship in the world, and yet this crowning triumph of his life was attended with many disasters to his spars and sails; still, he pressed on, disdaining to make a port short of

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160 form of panic fear. Here is an excellent example, for permission to print which I have to thank the sufferer. The original is in French, and though the subject was evidently in a bad nervous condition at the time of which he writes, his case has otherwise the merit of extreme simplicity. I translate freely.

"Whilst in this state of philosophic pessimism and general depression of spirits about my prospects, I went one evening into a dressing-room in the twilight to procure some article that was there; when suddenly there fell upon me without any warning, just as if it came out of the darkness, a horrible fear of my own existence. Simultaneously there arose in my mind the image of an epileptic patient whom I had seen in the asylum, a black-haired youth with greenish skin, entirely idiotic, who used to sit all day on one of the benches, or rather shelves against the wall, with his knees drawn up against his chin, and the coarse gray undershirt, which was his only garment, drawn over them inclosing his entire figure. He sat there like a sort of sculptured Egyptian cat or Peruvian mummy, moving nothing but his black eyes and looking absolutely non-human. This image and my fear entered into a species of combination with each other. That shape am I, I felt, potentially. Nothing that I possess can defend me against that fate, if the hour for it should strike for me as it struck for him. There was such a horror of him, and such a perception of my own merely momentary discrepancy from him, that it was as if something hitherto solid within my breast gave way entirely, and I became a mass of quivering fear. After this the universe was changed for me altogether. I awoke morning after morning with a horrible dread at the pit of my stomach, and with a sense of the insecurity of life that I never knew before, and that I have never felt since. It was like a revelation; and although the


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Author:Eaton Sylvester Drone

Contributions to The American Cyclopædia

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Contributions to Encyclopædia Britannica (9th ed.)

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 The Campo Santo, an immense rectangular court 350 ft. long by 70 ft. wide, surrounded by a cloister 35 ft. wide, was begun in 1280; the details are refined, but the poverty in the design of the tracery with which the arcades were fitted in at a much later date detracts from its interest, which is now mainly concerned with the beautiful frescoes which decorate its walls.

As might have been expected, the cathedral of Pisa set the model not only for the restoration of existing churches but also for new ones, in Pisa itself and also at Lucca, Pistoia and Prato. In Pisa, the church of San Paolo a Ripa d’Arno was rebuilt about 1060, possibly by the architect of the cathedral; San Pietro-in-Vincoli and San Nicola date from the early years of the 12th century. At Lucca the churches of Santa Giulia, San Giusto, San Martino, San Michele, and the restored front of Santa Maria Fuorcivitas, are the principal examples in which the Pisan cathedral has suggested the design, and at Pistoia we can point to the cathedral, Sant’ Andrea, San Pietro and San Giovanni Fuorcivitas, the latter with a south wall decorated with three stages of blind arcades of great richness. The cathedral of Lucca was either restored or rebuilt at the beginning of the 14th century, and has a distinctly Gothic effect. The lower storey of the façade presents the unusual feature of an open porch across the whole front with three great archways. This porch with the three galleries above was added to the cathedral at the beginning of the 13th century.

Southern Romanesque.—The influences exerted in the early development of the Romanesque style in the south of Italy are much more complicated than in the north, since two new elements come into the field, the Norman and Saracenic. Of early work very little remains, owing to the general rebuilding in the 11th century; what is more remarkable, there is scarcely any trace of the result of the Byzantine occupation for so many centuries; the only exception being the church of San Gregorio at Bari, a small basilican structure in which the arches of the arcades separating the nave from the aisles are stilted like those of the Fondaco-dei-Turchi at Venice. One of the chief characteristics noticeable in the plan is the almost universal adoption of a transept projecting north and south slightly beyond the aisle walls, and in some cases raised over a crypt, as in the churches at Toscanella. Since, however, there is no choir bay, and the central apse opens direct into the transept, the plan is not that of the Latin cross. The most complete development of this arrangement is found in the cathedral and in the church of San Nicola at Bari (fig. 39); both being basilican churches with a triumphal arch opening into the transept,—in this respect similar to the churches of St Peter and St Paul at Rome, except that the transepts project only slightly, beyond the aisles. There is one peculiarity in both these churches, as also in that of the cathedral at Molfetta. East of the transept, and at the north and south sides, are towers, between which is carried a wall which hides the apse, the only indication of its existence being the round arched window which lights it. A similar arrangement exists in the cathedrals of Giovenazzo, Bitetto and Bitonto. The central bay of the transept of the cathedral at Bari is surmounted by an octagonal drum, the dome within which is carried on squinches; a similar dome was projected in San Nicola, but never built. In the cathedral at Bari, as also in San Nicola, the lofty nave is covered with a timber roof, and has an arcade on the ground storey and a fine triforium and clerestory windows above.

Externally these churches depend for their effect more on their fine masonry than on any decorative treatment; the blind arcades of the lower storey have very little projection, and the pilaster strips which in the Lombard churches break up the wall surface are not found here; the arched corbel table is freely employed but rarely the open gallery. There is one remarkable example in Bitonto cathedral; above the aisle chapels, and approached from the triforium, is an open gallery, the arches of which rest on widely projecting capitals sculptured with animals and foliage, half Lombardic and half Byzantine in style. The small shafts supporting these capitals are of infinite variety of design, with spirals, chevrons, fluting and vertical mouldings of many kinds.

The cathedral at Molfetta is in plan quite different from those already described, and consists of square bays with aisles, transept and apse, having domes over the nave and crossing. The Byzantine influence here comes in, but it is much more pronounced in La Cattolica at Stilo, a small church square on plan with four columns carrying the superstructure, which consists of a central and four domes on the angles. Other domed churches are those of the Immaculata at Trani; San Sabino, Canosa; and San Marco, Rossano. The lower part of the cathedral at Troja shows the direct influence of the cathedral at Pisa. The cathedral at Trani has the same plan as the churches at Bari, except that the earlier apses are not enclosed. The cathedral of Salerno retains still the fine atrium by Robert Guiscard in 1077. In the cathedrals of Acerenza, Aversa and Venosa, the French chevet was introduced towards the end of the 12th century.

In the magnificent octagonal tower which encloses the dome on the crossing in the cathedral of Caserta-Vecchia, we find the interlacing blind arcades of the Norman architecture in Sicily, as also in the cathedral at Amalfi. The porches, entrance doorways and windows being the chief decorative feature of the south Italian churches, were enriched with splendid sculptures. So were the pulpits of the cathedrals of Sessa, Ravello, Salerno and Troja, the rich mosaic inlays at Sessa, Ravello and Salerno according in design with the Cosmati work in Rome, though they possibly had an earlier origin in Sicily.

Sicilian Romanesque.—Although the earliest remains in Sicily date from the Norman occupation of the island, they are so permeated with Saracenic detail as to leave no doubt that the conqueror employed the native workmen, who for two centuries at all events had been building for the Mahommedans, and therefore, whether Arab or Greek, had been reproducing the same style as that found in Egypt or North Africa.

It is possible that, so far as the Norman palaces of the 12th century are concerned, they were based on those built under the Saracenic rule, but the requirements of a mosque and of a church are entirely different, and therefore in the earliest church existing (San Giovanni-dei-Leprosi, at Palermo, built by Robert Guiscard in 1071) we find a completely developed Christian structure, having nave, aisles and transepts, with a dome over the crossing and three apses. The next church, at Troina (1078), was similar on plan, but had three square wings at the east end instead of apses. The next two churches, La Martorana and San Cataldo (1129), at Palermo, followed the plan of the Greek church, with four columns carrying the superstructure and three domes over the nave bays carried on Saracenic squinches, similar to those in San Giovanni-dei-Leprosi. San Giovanni-degli-Eremiti (T-shaped on plan) has no aisles, but carries domes over the nave and three smaller domes on the transept. The most important feature found in all these churches is the pointed arch, of Saracenic origin imported from the East, which was employed for the nave, arcades, the crossing, and in the squinches carrying the domes. The blind arcades which decorate the walls of San Cataldo and of the Norman palaces—La Favara, the Torre della Ninfa, La Ziza and La Cuba (all in or near Palermo),—in two or three orders, and sometimes (as in the Favara palace) of great height, have all pointed arches and no impost mouldings or capitals. The distinguishing characteristic of these blind arcades (and the same is found in the open arcades) is the very slight projection of the outer order of arch.

The finest early example of Norman architecture in Sicily is the Cappella Palatina, at Palermo, consecrated in 1140, and attached to the palace. The plan consists of nave, aisles, transept and triple apse, the arches, all pointed and stilted, being carried on monolith columns of granite and marble alternately. The nave is covered over with a timber roof with stalactitic coves and coffered ceiling, richly decorated in colour and gilded, the borders of the panels bearing Arabic inscriptions in Cufic characters. Similar inscriptions exist on the upper part of the walls of the Cuba and Ziza palaces, proving that they were built by Saracenic workmen. The plans of the cathedrals of Palermo, Messina (destroyed 1908), Cefalu and Monreale are all similar, with nave and aisles separated by arcades, in which the arches are all pointed and stilted, transepts projecting north and south beyond the aisle walls, and square bays beyond, with apsidal terminations. That of Palermo has much suffered from restorations, but the cathedral of Monreale is in perfect condition. It was begun in 1176 and consecrated in 1182. The proportions of the arcade are much finer than in the Cappella Palatina, where the stilted arch was of the same height as the shaft of the columns, whereas here it is only half the height. The columns are all of granite with extremely fine capitals, some of which were taken from ancient buildings. All the roofs are in wood, with coffered ceilings richly decorated in gold and colour. The walls to a height of 22 ft. are all lined with slabs of marble with mosaic friezes, and all the surfaces of walls and arches are covered above with mosaics representing scenes from the Old and New Testaments, while in the apse at the east end a gigantic figure of Christ dominates the whole church. The same is found at Cefalu, where the mosaic decorations, however, are confined to the apses. Externally the walls are comparatively plain, the decoration being confined to the east end, where the three apses are covered with a series of blind intersecting arcades of pointed arches. This class of enrichment prevails throughout the great Sicilian churches, and extends sometimes to the smaller churches, as that of the Chiesa-dei-Vespri. Of the conventual buildings attached to the cathedral of Monreale, which occupied an immense site, there remain only the cloisters, about 140 ft. square, enclosed by an arcade with pointed arches carried on coupled columns, the shafts of which are elaborately carved and inlaid with

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 feelings passed away, the experience has made me sympathetic with the morbid feelings of others ever since. It gradually faded, but for months I was unable to go out into the dark alone.

"In general I dreaded to be left alone. I remember wondering how other people could live, how I myself had ever lived, so unconscious of that pit of insecurity beneath the surface of life. My mother in particular, a very cheerful person, seemed to me a perfect paradox in her unconsciousness of danger, which you may well believe I was very careful not to disturb by revelations of my own state of mind. I have always thought that this experience of melancholia of mine had a religious bearing."

On asking this correspondent to explain more fully what he meant by these last words, the answer he wrote was this:—

There is no need of more examples. The cases we have looked at are enough. One of them gives us the vanity of mortal things; another the sense of sin; and the remaining one describes the fear of the universe;—and in one or other of these three ways it always is that man's original optimism and self-satisfaction get leveled with the dust.

In none of these cases was there any intellectual


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182 who were formerly a source of annoyance and irritation have been met, but I am not conscious of a single incivility. All at once the whole world has turned good to me. I have become, as it were, sensitive only to the rays of good.

"I could recount many experiences which prove a brand-new condition of mind, but one will be sufficient. Without the slightest feeling of annoyance or impatience, I have seen a train that I had planned to take with a good deal of interested and pleasurable anticipation move out of the station without me, because my baggage did not arrive. The porter from the hotel came running and panting into the station just as the train pulled out of sight. When he saw me, he looked as if he feared a scolding, and began to tell of being blocked in a crowded street and unable to get out. When he had finished, I said to him: 'It doesn't matter at all, you couldn't help it, so we will try again to-morrow. Here is your fee, I am sorry you had all this trouble in earning it.' The look of surprise that came over his face was so filled with pleasure that I was repaid on the spot for the delay in my departure. Next day he would not accept a cent for the service, and he and I are friends for life.

"During the first weeks of my experience I was on guard only against worry and anger; but, in the mean time, having noticed the absence of the other depressing and dwarfing passions, I began to trace a relationship, until I was convinced that they are all growths from the two roots I have specified. I have felt the freedom now for so long a time that I am sure of my relation toward it; and I could no more harbor any of the thieving and depressing influences that once I nursed as a heritage of humanity than a fop would voluntarily wallow in a filthy gutter.

"There is no doubt in my mind that pure Christianity and pure Buddhism, and the Mental Sciences and all Religions, fundamentally teach what has been a discovery to me; but none of them have presented it in the light of a simple and easy process of elimination. At one time I wondered if the elimination would not yield to indifference and sloth. In my experience, the contrary is the result. I feel such an increased


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Letters of Julian/Letter 80

80. To the most illustrious Sarapion
People observe the public festivals in various ways. But I am sending you a hundred long-stalked, dried, homegrown figs as a sweet token of this pleasant festal season. If you measure the gift by its size, the pleasure I offer you is trifling, but if measured by its beauty it will perhaps suffice. It is the opinion of Aristophanes that figs are sweeter than anything else except honey, and on second thoughts he does not allow that even honey is sweeter than figs. Herodotus the historian also, in order to describe a really barren desert thought it enough to say: "They have no figs or anything else that is good"; as though to say that among the fruits of the earth there is none to be ranked above figs, and that where men had figs they did not wholly lack something good. Again, the wise Homer praises other fruits for their size or colour or beauty, but to the fig alone he allows the epithet "sweet." And he calls honey "yellow," for fear he should inadvertently call "sweet" what is in fact often bitter; accordingly, to the fig alone he assigns this epithet for its own, just as he does to nectar, because alone of all things it is sweet. Indeed Hippocrates says that honey, though it is sweet to the taste, is quite bitter to the digestion, and I can believe his statement; for all agree that it produces bile and turns the juices to the very opposite of its original flavour, which fact even more surely convicts it of being in its origin naturally bitter. For it would not change to this bitterness if in the beginning this quality had not belonged to it, from which it changed to the reverse. But the fig is not only sweet to taste but it is still better for digestion. And it is so beneficial to mankind that Aristotle even says that it is an antidote for every deadly poison, and that for no other reason than this is it served before other food as a first course at meals and then at the end for dessert, as though we embraced it in preference to any other sacred means of averting the injury caused by the things we eat. Moreover, that the fig is offered to the gods also, and is set on the altar in every sacrifice, and that it is better than any frankincense for making fragrant fumes, this is a statement not made by me alone, but whoever is acquainted with its use knows that it is the statement of a wise man, a hierophant. Again, the admirable Theophrastus in his precepts of agriculture, when he is describing the kinds of grafted trees and what sorts admit of being grafted on one another, commends the fig tree above all other plants, if I am not mistaken, as being able to receive various and different kinds, and as the only one of them all that easily bears a growth of any other sort, if you cut out every one of its boughs and then break off and insert a different engrafted stock into each of the cleft stumps; hence to look at it is often equivalent to a complete garden, since it returns you the variegated and manifold splendours of other fruits, as happens in the loveliest orchard. And whereas the fruits of other fruit-bearing trees are short-lived and cannot last for any time, the fig alone can survive beyond the year, and is present at the birth of the fruit that is to follow it. Hence Homer also says that in the garden of Alcinous the fruits "wax old on" one another. Now in the case of other fruits this might perhaps seem to be a poetic fiction, but for the fig alone it would be consistent with the plain fact, because alone of all fruits it lasts for some time. Such, I think, is the nature of the fig in general, but the kind that grows with us is much better than others; so that in proportion as the fig is more valuable than other plants, our fig is more admirable than the fig in general; and while the latter in its kind surpasses all other fruits, it is in its turn excelled by ours, and again holds its own by comparison in both respects, first in being plainly superior, and secondly, in points where it seems to be inferior it wins on the general count. And it is quite natural that this should be so in our country alone. For it was fitting, I think, that the city which in very truth belongs to Zeus and is the eye of the whole East, — I mean sacred and most mighty Damascus, — which in all other respects bears the palm, for instance, for the beauty of its shrines and the size of its temples and for its exquisitely tempered climate and the splendour of its fountains, the number of its rivers and the fertility of its soil — I say it is fitting that she alone should keep up her reputation by the possession of a plant of this excellence and thus excite an excess of admiration. Accordingly our tree does not brook transplanting, nor does it overstep the natural boundaries of its growth, but as though by a law that governs the indigenous plant refuses to grow in colonies abroad. The same sorts of gold and silver are, I believe, produced in many places, but our country alone gives birth to a plant that cannot be grown anywhere else. And just like the wares of India, or Persian silks, or all that is produced and collected in the country of the Ethiopians but travels everywhere by the law of commerce, so, too, our native fig does not grow anywhere else on earth, but is exported by us to all parts, and there is no city or island to which it does not travel, because it is so much admired for its sweet flavour. Moreover it even adorns the imperial table and is the boast and ornament of every feast; and there is no cake or roll or pastry or any kind of confectionery to match it as a sweetmeat wherever it comes; so far does it surpass in admirable qualities all other dainties, and moreover all figs from any other place. Again, other figs are either eaten in autumn, or are dried and go to the store-room, but the fig of our country alone can be used in both ways, and though it is good while on the tree it is far better when it has been dried. And should you see with your own eyes their beauty while they are still on the trees, and how from each one of the branches they hang by long stalks like flower-buds, so to speak, or again, how with their fruit they completely encircle the tree, then you would say that by this circular series one above another they compose a splendid and varied picture even as a neck in its necklace. Then again, the manner in which they are taken from the tree and the means employed for preserving them for a long time involve quite as much outlay as the pleasure derived from their use. For they are not, like other kinds of figs, thrown together in one place, nor are they dried in the sun in heaps or promiscuously; but first they are gathered carefully by hand from the trees, then they are hung-on walls by means of sticks or thorny twigs, so that they may be bleached by exposure to the direct rays of the sun while they are also safe from the attacks of animals and small birds, since the protection of the prickles furnishes them with a sort of bodyguard. So far my letter to you deals with their origin, sweetness, beauty, confection, and use, and is in lighter vein.

Now to consider the number one hundred, which is more honourable than any other and contains in itself the perfection of all numbers, as one may learn from the following considerations. I am indeed well aware that there is a saying of wise men of old that an odd number is to be preferred to an even, and they declare that the source of increase is that which does not couple. For in a pair the one term being equal to the other remains of the same quality, but when there are two numbers the third produces oddness. But for my part, even though the statement is somewhat bold, I would nevertheless say this: Numbers surely depend on a generative principle, and can carry on consecutive increase through the whole series. But I hold that it is far more just to assign the cause of that increase to the even than to the odd number. For the number one is not odd, when it has no number in respect to which it were odd. But its coupling with two produces twofold oddness, and the number three, coming from the two, naturally proceeds as increase. Then again when we add two to two, the result is the higher stage of the number four, and, in a word, their conjunction, while making oddness clear in each of their two elements, is constituted in the number two. This being granted, I should say, of course, that when the first decad is revolving on itself in a circle, the whole series progresses to the number one hundred, so that by the number one the increase amounts to ten, and the decad in turn is added each time to itself, and the total is reached in the number one hundred. And starting again from this point, with the hundreds, the whole series of numbers derive their power, by the activity of the number one, except that it is the number two when combined with it that ever produces the odd and again recalls it to itself, until again it concludes with a second hundred the sum of all the numbers, and, making it complete, proceeds again from it to another and under the denomination of hundreds continually carries forward the sum to the conception of infinity. So I think that Homer too in his poems does not lightly or idly assign to Zeus the hundred-tasselled aegis, but in a lofty and obscure saying he hinted at this that to the most perfect god he attached the most perfect number, that number by which alone beyond all the others he would most fittingly be adorned, or because the whole universe which he has comprehended in the shape of an aegis, by reason of the roundness of that image, no other number than the hundred describes, and so with the round number one hundred he harmonises the conception of the intelligible world as a whole. Again, on the same principle he makes Briareus with his hundred hands the assessor of Zeus and allows him to rival his father's might, as though he expressed the perfection of his strength by means of the perfect number. Again, Pindar the Theban, when he celebrates the destruction of Typhoeus in his odes of victory, and ascribes to the most mighty ruler of the gods power over this most mighty giant, rises to the highest pitch of praise simply because with one blow he was able to lay low the hundred-headed giant, as though no other giant was held worthy to fight hand to hand with Zeus than he whom, alone of all the rest, his mother had armed with a hundred heads; and as though no other of the gods save Zeus only were worthy to win a victory by the destruction of so great a giant. Simonides also, the lyric poet, thinks it enough for his praise of Apollo that he should call the god "Hekatos" and adorn him with this title rather than with any other sacred symbol; for this reason, that he overcame the Python, the serpent, with a hundred shafts, as he says, and the god himself took more pleasure in being addressed as "Hekatos" than as "the Pythian," as if he were thus invoked by the symbolic expression of his complete title. Then again, the island Crete which nurtured Zeus, has received as her reward, as though it were her fee for sheltering Zeus, the honour of cities to the number of one hundred. Homer too praises Thebes the hundred-gated for no other reason than this that there was a marvellous beauty in her hundred gates. I say nothing of the hecatombs of the gods and temples a hundred feet long, altars with a hundred steps, rooms that hold a hundred men, fields of a hundred acres and other things divine and human which are classed together because they have this number for their epithet. It is a number, moreover, that has the power to adorn official rank both for war and peace, and while it lends brilliance to a company of a hundred soldiers it also confers distinction on the title of judges when their number is one hundred. And I could say more than this, but the etiquette of letter-writing deters me. But do you be indulgent to my discourse, for what I have said already is more than enough. And if my essay has in your judgement even a mediocre elegance it shall surely go forth for others to read, after receiving the testimonial of your vote; but if it need another hand to make it fulfil its aim, who better than you should know how to polish the manuscript to the point of elegance and make it smooth so as to give pleasure to the eye?

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Rh desire to do something useful that it seems as if I were a boy again and the energy for play had returned. I could fight as readily as (and better than) ever, if there were occasion for it. It does not make one a coward. It can't, since fear is one of the things eliminated. I notice the absence of timidity in the presence of any audience. When a boy, I was standing under a tree which was struck by lightning, and received a shock from the effects of which I never knew exemption until I had dissolved partnership with worry. Since then, lightning and thunder have been encountered under conditions which would formerly have caused great depression and discomfort, without [my] experiencing a trace of either. Surprise is also greatly modified, and one is less liable to become startled by unexpected sights or noises.

"As far as I am individually concerned, I am not bothering myself at present as to what the results of this emancipated condition may be. I have no doubt that the perfect health aimed at by Christian Science may be one of the possibilities, for I note a marked improvement in the way my stomach does its duty in assimilating the food I give it to handle, and I am sure it works better to the sound of a song than under the friction of a frown. Neither am I wasting any of this precious time formulating an idea of a future existence or a future Heaven. The Heaven that I have within myself is as attractive as any that has been promised or that I can imagine; and I am willing to let the growth lead where it will, as long as the anger and their brood have no part in misguiding it."

The older medicine used to speak of two ways, lysis and crisis, one gradual, the other abrupt, in which one might recover from a bodily disease. In the spiritual realm there are also two ways, one gradual, the other sudden, in which inner unification may occur. Tolstoy and Bunyan may again serve us as examples, examples, as it happens, of the gradual way, though it must be confessed at the outset that it is hard to follow these


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Letters of Julian/Letter 81

==81. To Basil == Up to the present I have displayed the innately mild and humane temper that I have shown since childhood, and have brought under my sway all who dwell on the earth beneath the sun. For lo, every tribe of barbarians as far as the boundaries of the river of Ocean has come bringing gifts to lay at my feet! And likewise the Sagadares who are bred on the banks of the Danube, and the Cotti with headdresses of many shapes and colours, who are not like the rest of mankind to look at, but have a fierce and wild appearance. These at the present time are grovelling in my footprints and promise to do whatever suits my majesty's pleasure. And not only am I distracted by this, but I must with all speed occupy the country of the Persians and put to flight the great Sapor, who is the descendant of Darius, until he consents to pay me tribute and taxes. Afterwards I must also sack the settlements of the Indians and Saracens, until they too shall all take second place in my Empire and consent to pay tribute and taxes. But you have in your own person displayed a pride far exceeding the power of all these, when you say that you are clothed in pious reserve, but in fact flaunt your impudence, and spread a rumour on all sides that I am not worthy to be Emperor of the Romans. What! Do you not yourself know that I am a descendant of the most mighty Constans? And although this your conduct has come to my knowledge I have not, as concerns you, departed from my former attitude — I mean that mutual regard which you and I had when we were young men of the same age. But with no harshness of temper I decree that you shall despatch to me one thousand pounds weight of gold, as I march by Caesarea, to be paid without my leaving the high-road, since I purpose to march with all speed to carry on the war with Persia, and I am prepared, if you do not do this, to lay waste the whole district of Caesarea, to tear down on the spot those fine buildings erected long ago, and to set up instead temples and images, that so I may persuade all men to submit to the Emperor of Rome and not be inflated with conceit. Accordingly, weigh the above-mentioned gold to that amount on Campanian scales, oversee it yourself and measure it carefully and despatch it safely to me by someone of your household in whom you have confidence, and first seal it with your own seal-ring, so that, if you have recognised, late though it be, that the occasion admits of no evasion, I may deal mildly with your errors of the past. For what I read, I understood and condemned.

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 not able to walk one quarter of the way to the river. As I sat there thinking, I seemed to feel some great and mighty presence. I did not know then what it was. I did learn afterwards that it was Jesus, the sinner's friend. I walked up to the bar and pounded it with my fist till I made the glasses rattle. Those who stood by drinking looked on with scornful curiosity. I said I would never take another drink, if I died on the street, and really I felt as though that would happen before morning. Something said, 'If you want to keep this promise, go and have yourself locked up.' I went to the nearest station-house and had myself locked up.

"I was placed in a narrow cell, and it seemed as though all the demons that could find room came in that place with me. This was not all the company I had, either. No, praise the Lord; that dear Spirit that came to me in the saloon was present, and said, Pray. I did pray, and though I did not feel any great help, I kept on praying. As soon as I was able to leave my cell I was taken to the police court and remanded back to the cell. I was finally released, and found my way to my brother's house, where every care was given me. While lying in bed the admonishing Spirit never left me, and when I arose the following Sabbath morning I felt that day would decide my fate, and toward evening it came into my head to go to Jerry M'Auley's Mission. I went. The house was packed, and with great difficulty I made my way to the space near the platform. There I saw the apostle to the drunkard and the outcast—that man of God, Jerry M'Auley. He rose, and amid deep silence told his experience. There was a sincerity about this man that carried conviction with it, and I found myself saying, 'I wonder if God can save me?' I listened to the testimony of twenty-five or thirty persons, every one of whom had been saved from rum, and I made up my mind that I would be saved or die right there. When the invitation was given, I knelt down with a crowd of drunkards. Jerry made the first prayer. Then Mrs. M'Auley prayed fervently for us. Oh, what a conflict was going on for my poor soul! A blessed whisper said, 'Come'; the devil said, 'Be careful.' I halted but a moment, and then, with a breaking heart, I said, 'Dear


text: Dictionary of National Biography, 1885-1900/Harvey, William (1796-1866)


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Letters of Julian/Letter 82

==82. Letter from Gallus Caesar to his brother Julian == Gallus Caesar to his brother Julian, Greeting.

My nearness to the country, I mean to Ionia, has brought me the greatest possible gain. For it gave me comfort when I was troubled and pained at the first reports that came to me. You will understand what I mean. It came to my ears that you had abandoned your former mode of worship which was handed down by our ancestors, and goaded by some evil kind of madness that incited you to this, had betaken yourself to that vain superstition. What pain should I not have suffered? For just as whenever I learn by public rumour of any noble quality in you I regard it as a personal gain, so too if I hear of anything disturbing, which, however, I do not think I shall, in the same way I consider it even more my personal loss. Therefore when I was troubled about these matters, the presence of our father Aetius cheered me, for he reported the very contrary, which was what I prayed to hear. Moreover he said that you were zealous in attendance at the houses of prayer, and that you are not being drawn away from pious remembrance of the martyrs, and he affirmed that you entirely adhere to the religion of our family. So I would say to you in the words of Homer, "Shoot on in this wise," and rejoice those who love you by being spoken of in such terms, remembering that nothing is higher than religion. For supreme virtue teaches us to hate a lie as treachery and to cling to the truth, which truth is most clearly made manifest in the worship of the Divine Being. For a crowd is wholly contentious and unstable; but the Deity, ministering alone with but one other, rules the universe, not by division or lot, like the sons of Cronos, but existing from the beginning and having power over all things, not having received it from another by violence, but existing before all. This is verily God, whom we must adore with the reverence that we owe to him. Farewell!

title: Letters of Julian/Letter 82


text: Dictionary of National Biography, 1885-1900/Harvey, William Henry


text: Dictionary of National Biography, 1885-1900/Harvey, William Wigan


text:
Page:The varieties of religious experience, a study in human nature.djvu/219

 Jesus, can you help me?' Never with mortal tongue can I describe that moment. Although up to that moment my soul had been filled with indescribable gloom, I felt the glorious brightness of the noonday sun shine into my heart. I felt I was a free man. Oh, the precious feeling of safety, of freedom, of resting on Jesus! I felt that Christ with all his brightness and power had come into my life; that, indeed, old things had passed away and all things had become new.

"From that moment till now I have never wanted a drink of whiskey, and I have never seen money enough to make me take one. I promised God that night that if he would take away the appetite for strong drink, I would work for him all my life. He has done his part, and I have been trying to do mine."

Dr. Leuba rightly remarks that there is little doctrinal theology in such an experience, which starts with the absolute need of a higher helper, and ends with the sense that he has helped us. He gives other cases of drunkards' conversions which are purely ethical, containing, as recorded, no theological beliefs whatever. John B. Gough's case, for instance, is practically, says Dr. Leuba, the conversion of an atheist—neither God nor Jesus being mentioned. But in spite of the importance of this type of regeneration, with little or no intellectual readjustment, this writer surely makes it too exclusive. It corresponds to the subjectively centred form of morbid melancholy, of which Bunyan and Alline were examples. But we saw in our seventh lecture that there are objective forms of melancholy also, in which the lack of rational


text:
Letters of Julian/Letter 83

83. Eustathius the Philosopher to Julian
What an advantage it was for me that the token came late! For instead of riding, in fear and trembling, in the public carriage and, in encounters with drunken mule-drivers and mules made restive, as Homer says, from idleness and overfeeding, having to endure clouds of dust and a strange dialect and the cracking of whips, it was my lot to travel at leisure by a road arched over with trees and well-shaded, a road that had numerous springs and resting-places suitable to the summer season for a traveller who seeks relief from his weariness on the way; and where I always found a good place to stop, airy and shaded by plane trees or cypresses, while in my hand I held the Phaedrus or some other of Plato's dialogues. Now all this profit, Ο beloved, I gained from the freedom with which I travelled; therefore I considered that it would be unnatural not to communicate this also to you, and announce it.

title: Letters of Julian/Letter 83


text: Dictionary of National Biography, 1885-1900/Harward, Simon


text: Dictionary of National Biography, 1885-1900/Harwood, Busick


text: Dictionary of National Biography, 1885-1900/Harwood, Edward (1586?-1632)


text: Dictionary of National Biography, 1885-1900/Harwood, Edward (d.1814)


text: Dictionary of National Biography, 1885-1900/Harwood, Isabella


text: Dictionary of National Biography, 1885-1900/Harwood, Philip


text: Dictionary of National Biography, 1885-1900/Harwood, Thomas


text:
Page:The varieties of religious experience, a study in human nature.djvu/228

212 only positive consciousness he has tells him that all is not well, and the better way you offer sounds simply as if you proposed to him to assert cold-blooded falsehoods. 'The will to believe' cannot be stretched as far as that. We can make ourselves more faithful to a belief of which we have the rudiments, but we cannot create a belief out of whole cloth when our perception actively assures us of its opposite. The better mind proposed to us comes in that case in the form of a pure negation of the only mind we have, and we cannot actively will a pure negation.

There are only two ways in which it is possible to get rid of anger, worry, fear, despair, or other undesirable affections. One is that an opposite affection should overpoweringly break over us, and the other is by getting so exhausted with the struggle that we have to stop,—so we drop down, give up, and don't care any longer. Our emotional brain-centres strike work, and we lapse into a temporary apathy. Now there is documentary proof that this state of temporary exhaustion not infrequently forms part of the conversion crisis. So long as the egoistic worry of the sick soul guards the door, the expansive confidence of the soul of faith gains no presence. But let the former faint away, even but for a moment, and the latter can profit by the opportunity, and, having once acquired possession, may retain it. Carlyle's Teufelsdröckh passes from the everlasting No to the everlasting Yes through a 'Centre of Indifference.'

Let me give you a good illustration of this feature in the conversion process. That genuine saint, David Brainerd, describes his own crisis in the following words:—

"One morning, while I was walking in a solitary place as usual, I at once saw that all my contrivances and projects to effect or procure deliverance and salvation for myself were utterly in


text: Dictionary of National Biography, 1885-1900/Haselden, Thomas


text: Dictionary of National Biography, 1885-1900/Hasell, Elizabeth Julia


text:
Page:The varieties of religious experience, a study in human nature.djvu/229

Rh vain; I was brought quite to a stand, as finding myself totally lost. I saw that it was forever impossible for me to do anything towards helping or delivering myself, that I had made all the pleas I ever could have made to all eternity; and that all my pleas were vain, for I saw that self-interest had led me to pray, and that I had never once prayed from any respect to the glory of God. I saw that there was no necessary connection between my prayers and the bestowment of divine mercy; that they laid not the least obligation upon God to bestow his grace upon me; and that there was no more virtue or goodness in them than there would be in my paddling with my hand in the water. I saw that I had been heaping up my devotions before God, fasting, praying, etc., pretending, and indeed really thinking sometimes that I was aiming at the glory of God; whereas I never once truly intended it, but only my own happiness. I saw that as I had never done anything for God, I had no claim on anything from him but perdition, on account of my hypocrisy and mockery. When I saw evidently that I had regard to nothing but self-interest, then my duties appeared a vile mockery and a continual course of lies, for the whole was nothing but self-worship, and an horrid abuse of God.

"I continued, as I remember, in this state of mind, from Friday morning till the Sabbath evening following (July 12, 1739), when I was walking again in the same solitary place. Here, in a mournful melancholy state I was attempting to pray; but found no heart to engage in that or any other duty; my former concern, exercise, and religious affections were now gone. I thought that the Spirit of God had quite left me; but still was not distressed; yet disconsolate, as if there was nothing in heaven or earth could make me happy. Having been thus endeavoring to pray—though, as I thought, very stupid and senseless—for near half an hour; then, as I was walking in a thick grove, unspeakable glory seemed to open to the apprehension of my soul. I do not mean any external brightness, nor any imagination of a body of light, but it was a new inward apprehension or view that I had of God, such as I never had before, nor anything which had the least resemblance to it. I had no particular apprehension of any one person in


text: Dictionary of National Biography, 1885-1900/Haselwood, Thomas


text: Dictionary of National Biography, 1885-1900/Haslam, John


text: Dictionary of National Biography, 1885-1900/Haslem, John


text:
Page:The Clipper Ship Era.djvu/281

Rh his destination. In every scene of a sailor's life 'with skill superior glowed his daring mind'—his dauntless soul 'rose with the storm and all its dangers shared.' But now he rests from his toils, regardless of his triumphs. Peace to his manes."

It was found that this news originated in New Orleans, having been telegraphed from there to New York, and although no explanation of the blunder was ever made, it at all events relieved Captain Creesy of an annoying lawsuit. It will be remembered that in August, 1851, on the passage to San Francisco, his first officer was put off duty soon after rounding Cape Horn, "in consequence of his arrogating to himself the privilege of cutting up rigging." This was a more serious offence than perhaps appears at first sight, as the Flying Cloud was badly crippled aloft, and was a long way from the nearest ship chandler's store, while Captain Creesy needed every fathom of rope on board for preventers and lashings. In due time, the mate turned up in New York and got in tow of a philanthropic legal "gent," who paid his board and lodging while awaiting the arrival of the Flying Cloud in order to prosecute Captain Creesy; but when they learned that he was supposed to be dead, the mate was shipped off to sea again, while the sea-lawyer friend lost no time in making fast to his three months' advance.

title: Page:The Clipper Ship Era.djvu/281


text: Dictionary of National Biography, 1885-1900/Hasleton, Richard


text: Dictionary of National Biography, 1885-1900/Haslewood, Joseph


text: Dictionary of National Biography, 1885-1900/Hassall, Edward


text: Dictionary of National Biography, 1885-1900/Hassé, Christian Frederick


text: Dictionary of National Biography, 1885-1900/Hasted, Edward


text: Dictionary of National Biography, 1885-1900/Hastie, James


text: Dictionary of National Biography, 1885-1900/Hastings, Charles


text: Dictionary of National Biography, 1885-1900/Hastings, Edward (1381-1437)


text: Dictionary of National Biography, 1885-1900/Hastings, Edward (d.1573)


text:
Page:The varieties of religious experience, a study in human nature.djvu/230

214 the Trinity, either the Father, the Son, or the Holy Ghost; but it appeared to be Divine glory. My soul rejoiced with joy unspeakable, to see such a God, such a glorious Divine Being; and I was inwardly pleased and satisfied that he should be God over all for ever and ever. My soul was so captivated and delighted with the excellency of God that I was even swallowed up in him; at least to that degree that I had no thought about my own salvation, and scarce reflected that there was such a creature as myself. I continued in this state of inward joy, peace, and astonishing, till near dark without any sensible abatement; and then began to think and examine what I had seen; and felt sweetly composed in my mind all the evening following. I felt myself in a new world, and everything about me appeared with a different aspect from what it was wont to do. At this time, the way of salvation opened to me with such infinite wisdom, suitableness, and excellency, that I wondered I should ever think of any other way of salvation; was amazed that I had not dropped my own contrivances, and complied with this lovely, blessed, and excellent way before. If I could have been saved by my own duties or any other way that I had formerly contrived, my whole soul would now have refused it. I wondered that all the world did not see and comply with this way of salvation, entirely by the righteousness of Christ."

I have italicized the passage which records the exhaustion of the anxious emotion hitherto habitual. In a large proportion, perhaps the majority, of reports, the writers speak as if the exhaustion of the lower and the entrance of the higher emotion were simultaneous, yet


text: Dictionary of National Biography, 1885-1900/Hastings, Warren


text: Dictionary of National Biography, 1885-1900/Hastings, William


text: Dictionary of National Biography, 1885-1900/Hatch, Edwin


text: Dictionary of National Biography, 1885-1900/Hatchard, John


text: Dictionary of National Biography, 1885-1900/Hatcher, Henry


text: A Complete Guide to Heraldry/Chapter 15

title: A Complete Guide to Heraldry/Chapter 15


text: Dictionary of National Biography, 1885-1900/Hatcher, Thomas (d.1583)


text: Dictionary of National Biography, 1885-1900/Hatcher, Thomas (1589?-1677)


text: Dictionary of National Biography, 1885-1900/Hatchett, Charles


text: Dictionary of National Biography, 1885-1900/Hatfield, John


text:
Page:The varieties of religious experience, a study in human nature.djvu/231

Rh often again they speak as if the higher actively drove the lower out. This is undoubtedly true in a great many instances, as we shall presently see. But often there seems little doubt that both conditions—subconscious ripening of the one affection and exhaustion of the other—must simultaneously have conspired, in order to produce the result.

But beyond all question there are persons in whom, quite independently of any exhaustion in the Subject's capacity for feeling, or even in the absence of any acute


text: Dictionary of National Biography, 1885-1900/Hatfield, Martha


text: Dictionary of National Biography, 1885-1900/Hatfield, Thomas of


text:
Page:The varieties of religious experience, a study in human nature.djvu/234

218 , reforming, laboring, reading, hearing, and meditating, and what have you done by it towards your salvation? Are you any nearer to conversion now than when you first began? Are you any more prepared for heaven, or fitter to appear before the impartial bar of God, than when you first began to seek?

"It brought such conviction on me that I was obliged to say that I did not think I was one step nearer than at first, but as much condemned, as much exposed, and as miserable as before. I cried out within myself, O Lord God, I am lost, and if thou, O Lord, dost not find out some new way, I know nothing of, I shall never be saved, for the ways and methods I have prescribed to myself have all failed me, and I am willing they should fail. O Lord, have mercy! O Lord, have mercy!

"These discoveries continued until I went into the house and sat down. After I sat down, being all in confusion, like a drowning man that was just giving up to sink, and almost in an agony, I turned very suddenly round in my chair, and seeing part of an old Bible lying in one of the chairs, I caught hold of it in great haste; and opening it without any premeditation, cast my eyes on the 38th Psalm, which was the first time I ever saw the word of God: it took hold of me with such power that it seemed to go through my whole soul, so that it seemed as if God was praying in, with, and for me. About this time my father called the family to attend prayers; I attended, but paid no regard to what he said in his prayer, but continued praying in those words of the Psalm. Oh, help me, help me! cried I, thou Redeemer of souls, and save me, or I am gone forever; thou canst this night, if thou pleasest, with one drop of thy blood atone for my sins, and appease the wrath of an angry God. At that instant of time when I gave all up to him to do with me as he pleased, and was willing that God should rule over me at his pleasure, redeeming love broke into my soul with repeated scriptures, with such power that my whole soul seemed to be melted down with love; the burden of guilt and condemnation was gone, darkness was expelled, my heart humbled and filled with gratitude, and my whole soul, that was a few minutes ago groaning under mountains of death, and crying to an unknown God for help, was now filled with


text: A Complete Guide to Heraldry/Chapter 16

title: A Complete Guide to Heraldry/Chapter 16


text:
Page:The varieties of religious experience, a study in human nature.djvu/235

Rh immortal love, soaring on the wings of faith, freed from the chains of death and darkness, and crying out, My Lord and my God; thou art my rock and my fortress, my shield and my high tower, my life, my joy, my present and my everlasting portion. Looking up, I thought I saw that same light [he had on more than one previous occasion seen subjectively a bright blaze of light], though it appeared different; and as soon as I saw it, the design was opened to me, according to his promise, and I was obliged to cry out: Enough, enough, O blessed God! The work of conversion, the change, and the manifestations of it are no more disputable than that light which I see, or anything that ever I saw.

"In the midst of all my joys, in less than half an hour after my soul was set at liberty, the Lord discovered to me my labor in the ministry and call to preach the gospel. I cried out, Amen, Lord, I'll go; send me, send me. I spent the greatest part of the night in ecstasies of joy, praising and adoring the Ancient of Days for his free and unbounded grace. After I had been so long in this transport and heavenly frame that my nature seemed to require sleep, I thought to close my eyes for a few moments; then the devil stepped in, and told me that if I went to sleep, I should lose it all, and when I should awake in the morning I would find it to be nothing but a fancy and delusion. I immediately cried out, O Lord God, if I am deceived, undeceive me.

"I then closed my eyes for a few minutes, and seemed to be refreshed with sleep; and when I awoke, the first inquiry was, Where is my God? And in an instant of time, my soul seemed awake in and with God, and surrounded by the arms of everlasting love. About sunrise I arose with joy to relate to my parents what God had done for my soul, and declared to them the miracle of God's unbounded grace. I took a Bible to show them the words that were impressed by God on my soul the evening before; but when I came to open the Bible, it appeared all new to me.

"I so longed to be useful in the cause of Christ, in preaching the gospel, that it seemed as if I could not rest any longer, but go I must and tell the wonders of redeeming love. I lost