that of Pedro Perea, for delegate to Congress, to Jesus Arnijo y Jaramillo, for school superintendent. The people of Spanish names and speech resent the name Mexican, generally applied to them, and the politicians, therefore, call them natives; which is fair enough, for their ancestry dates in the Territory for three centuries. Think of New Englanders or Pennsylvanians whose American lineage dates much later being called Englishmen! If it is true, as claimed, that these natives are of two-thirds Aztec ancestry, they may well be considered as native Americans. "A legend of the Aztecs relates that during their wanderings their god of war declared that they should no longer bear the name Aztec, but should take instead that of Mexi." For over fifty years-since the acquisition of the Territory-these so-called Mexicans have been citizens of the United States. They proved their loyalty in the Civil War by active support of the Government; and now they divide on political issues, understandingly, like other citizens. The general wish of the people of the Territory is for Statehood, and no concern is shown because of the large preponderance of the native vote. The fact is that these native people present the political paradox so strikingly stated by James Bryce, that safety is to be found in dependence upon the ultimate judgment of the humbler portion of humanity in deciding general questions of government. In comparison with the men from the "States " they are humble in appearance and conduct, and impatience is shown by employers at their slowness of thought and action. At the same time it is recorded that "the New Mexicans of Spanish descent are among the most honest-dealing people of the world." This one virtue alone is an offset to many shortcomings. That greatest of all absorbing agencies, the free district school, has been established within a decade, and favorable testimony is given as to the brightness of the young MexiAmerican children. May we not expect that this institution will bring the needed awakening here as it has elsewhere? One lesson which the recent history of New Mexico should teach Americans is that if they agree to the annexation of countries inhabited by people of other tongues, they should give up the unreasoning and unjust race prejudice to which they have yielded so readily heretofore, and, by doing so, save much time and trouble in the task they have undertaken. Even though we have helped to give people the right to life and liberty, we should not quarrel with or despise them because they do not pursue happiness as energetically as we do, or exactly by our methods. If prejudice is cast aside and note made of the good things said by others of our new or prospective citizens, we will find an unexpected aggregate of the well-meaning qualities which, under favorable political conditions, make for peace and prosperity. H. G. Las Cruces, New Mexico. Notes and Queries NOTE TO CORRESPONDENTS.-It is seldom possible to answer any inquiry in the next issue after its receipt. Those who find expected answers late in coming will, we hope, bear in mind the impediments arising from the constant pressure of many subjects upon our umited space. Communications should always bear the writer's name and address. Kindly give your judgment on the Greek of 1. Could the following New Testament text. not Matthew xxviii., 1, be translated as follows: "At the end of the sabbaths, as it began to dawn toward the first of the sabbaths, came Mary," etc., meaning at the end of the old Jewish series and the beginning of the new literal. 2. Do not Luke xxiv., 1, and John xx., Christian series? The above is certainly the 1, 19, sustain this view? and Mark xvi., 2, 9, except inasmuch as it uses singular instead of plural? 3. Is it not noteworthy that the New Testament writers always call Resurrection Day Sabbath except in Revelation i., 10? Is not this sufficient Biblical ground for calling Sunday Sabbath? And does it not leave Sabbatarians without Biblical grounds for calling Saturday Sabbath? 4. In James ii., 10, should not "law" be supplied, if any word is needed, instead of the italicized word "point"? 5. Is the name Saturday in any sense a corruption or derivation of σáßßarov, as is stated in the Century Dictionary and Cyclopedia? 6. In Matthew xxviii., 1, the plural Tv oaßßárov might be regarded a Hebraism if Matthew alone used it, but Luke and John were not so much given to Hebraisms. It is a difficult task to substitute "week" for "Sabbath," with one or two exceptions in the Bible, until it refers to the Resurrection Day, and then week is regularly substituted. Why is this? These questions are suggested in Chapter VII. of Dr. M. C. Briggs's book "The Sabbath: What? Why? How?" R. P. S. 1 and 2. In Matthew xii., 1 and 2, the plural form, used in xxviii., 1, is seen to be equivalent to the singular. It is inconceivable that Matthew, which is pre-eminently the Jewish Christian Gospel, could have written with the meaning you suggest. 3. According to the other Gospels, the resurrection took place "when the Sabbath was past," "on the first day of the week." We find no warrant for your s atement. 4. No; according to the grammars, such a word as "part" is to be supplied in such an ellipsis. 5. No; Saturday means "Saturn's day." It is the German name for the day, Samstag, which the authority you refer to regards as connected with σáßßarov. 6. We cannot agree with you. There is good authority for translating Matthew xxviii., 1, "At the end of the week, as it began to dawn to the first of the week." 1. Kindly give a short list of books (if possible with names of publishers and prices) treating on Life after Death. 2. Is there any generally accepted interpretation for 1 Peter iii., 19, which says that Christ "preached to the spirits in prison"? What is your opinion of the text? 3. In Mark xi., 24, " All things whatsoever ye pray and ask for, believe that ye have received them, and ye shall have them." (R. V.) Is this promise literally true? That is, will the prayer of faith avail in changing the will of God in granting to us all our desires? 4. What is a good book on the Philosophy of Prayer? T. W. P. 1. "Salvator Mundi" and " Beyond the Shadow" (T. Whittaker, New York, about $1.25 each); Petavel's "Problem of Immortality" (Woodman, Boston, 75 cents). 2. This is still in controversy. To us the obvious meaning is that Christ proclaimed his Gospel to sinners in durance in the world of departed spirits. 3. We understand it as literally true from Jesus's point of view. He contemplated prayer for definite objects, not as offered for any merely personal ends, but with a dominating reference to the advancement of the kingdom of God. Prayer for things personal to us must, therefore, if it comes within the range of his promise, seek its object as auxiliary to the main interests of the kingdom. "All things whatsoever" are certainly not promised to all sorts of prayer, but only to prayer in the spirit of Christ, and only in subordination to the interests uppermost in the spirit of Christ. In the answer this subordination will, of course, be maintained, as in the prayer. we are not to think of prayer as "changing the will of God," or trying to get him to do our will; it is rather an endeavor to link our will to his will, that his will may be done, and it is not done any further than as men co-operating with him do it. 4. There is no quite satisfactory book on this subject. The best things on it were said long ago by Dr. F. H. Hedge, in his "Reason in Religion (American Unitarian Association, Boston, But about $1.50). See also a paper in the "Forum," May, 1897, “ Fallacies Concerning Prayer." 1. I am interested in the newer interpretation of the Atonement put forward by the modern school of thinkers, but do not see how this is made to agree with certain passages in the Scripture which directly suggest that Christ died to satisfy divine justice. How is 1 John iv., 10, for instance, explained? 2. Is there any one book in which I can find the various scenes in Old Testament and subsequent religious history described as revivals of religion, with an explanation of their causes and effects? I refer to such scenes as Joshua at Ebal and Gerizim. 3. Can you tell me where the paper called "The Kingdom" is published, and what is its nature? 4. Do you know of any work or works that will give me the trend of modern theological thought, not only the tendencies of the denominations individually, but the general trend of thought among the Christian Churches as a whole? Among the denominations, I should especially like to inform myself concerning the present position and tendencies of the Congregationalists, Presbyterians, and Protestant Episcopal. C. B. W. 1. The "propitiation" here referred to must be understood as the satisfaction of conscience as God's representative within us. For a full treatment of such passages see "The Divine Satisfaction” (Whittaker, New York, 40 cents). 2. We cannot think of any exactly of this sort. A more profitable sort of book is Cheyne's "Jewish Religious Life After the Exile ” (Putnams, New York, about $1.25) 3. At Minneapolis; devoted to Social Christianity. 4. We published an article on this subject, "Progressive Orthodoxy," September 27, 1897. "The New Puritanism" (Fords, Howard & Hulbert, New York) deals with the forward movement in theology, without describing the extent to which it is effective in the several denominations. 1. Is there a magazine that gives a résumé of theological thought and current literature on theological subjects, in Great Britain? If so, where can it be obtained? 2. Please name the two ablest theological quarterlies or magazines published in England, and where to be obtained. H. D. B. 1. No, at least not except in an occasional article. 2. The "Church Quarterly Review" (1 yearly), representing the Anglican Church; "The Expositor" (12 shillings yearly), representing the other Churches. We believe that the former can be supplied by James Pott & Co., and the latter by Dodd, Mead & Co., New York. Please inform me where can the quotation, "Captive of my bow and spear," be found? T. W. B. For the Little People Dreamland By Anne Hempstead Branch “I wish I could go to the wonderful land Where the dream-folk travel," said he. "I would sail in a boat till it grated the sand That reaches down to the sea. ent Hawaiian race. These little people took refuge in the mountains, where they live in the dense tropic forests. While many persons can hear them passing and the hum of their voices, these Hawaiian Brownies are invisible to every one And the dear dream-people would laugh and except their own descendants, of whom there sing, And give me my choice of everything, Oh, mother, how nice it would be! own, If I knew the way," said he. "And if I came back all glitter and gold From the wonderland over the sea, Do you think you would know me, so gallant and bold, For your own little lad?" said he. "If I came like a Prince, for a great surprise, Would you guess it was I, in such strange disguise? But I'd climb in your lap and I'd kiss your eyes Until you began to see! Do you think you would know me, O mothermy-own, For your own little lad ?" said he. "The Original Brownies" Had the children known that Hawaii was the original home of the Brownies, they would all, without doubt, have favored annexation. But the Brownies the children of America know so well are very different from the Hawaiian pygmies. This. perhaps, is owing to these queer little people having become such great travelers under the lead of Mr. Palmer Cox. are, or were, a few among the present race of Hawaiians. Like Mr. Cox's Brownies, whatever work they do must be finished in one night. Their motto is, "He ho hookahi, a ao ua pau." (In one night and by dawn it is finished.) Here are a few Brownie stories: 1 PI'S WATERCOURSE AND FISH-POND Pi, an ordinary Hawaiian, wanted an irrigating ditch from the Waimea River to his Having marked the place for the dam and the kuliana (farm) near Kikialoa, Kauai. route of the ditch, Pi went into the mountains and ordered the Menehune to do the work. The obedient Brownies in one night gathered and cut the stones. Then, on the night Pi had ordered the building to be done, he went to the spot where the dam was to be built, and waited. In the dead of night he heard the noise and hum of voices, and legions of Menehune came, one following the other, each bearing a stone; every stone fitted exactly in its place; the river was dammed; the stone auwai (watercourse) was laid to Pi's kuliana long before the break of day. Pi served the hard-working little fellows a generous feast, and at dawn the Menehune returned to the mountains very well satisfied. Many Hawaiians think this story must be true, for the stone watercourse at Kikiaola still exists. Pi, the lazy fellow, had succeeded so well with his auwai that he thought he might get a fish-pond in the same way. But, like many other men, he was too grasping. He ordered the Menehune to build the pond, on a certain night, at a certain place. They obeyed, and again came along lines of Brownies, each bearing a stone. But Pi had marked out such an enormous pond that, though the work was begun before midnight, and though These original Brownies were called Menehune, from their father, Menehune, who was the son of Nuu, the Hawaiian Noah. They were all hard-working little fellows; there was not a dude, nor a policeman, nor a Chinaman among them. They are thought by some to have been the original inhabitants of these islands, who were compelled to give way to the larger, stronger men of the pres- by Mr. Nakuina, a native Hawaiian. For the facts in these stories I am indebted to an interesting article printed in " Thrum's Annual," written the Brownies worked as never Brownies did before or since, when the cocks began to crow the walls of the pond were not finished. The Menehune, dripping with perspiration, fled back to the mountains. The fish-pond has remained unfinished to this day, which served Pi right. LAKA'S CANOE On the island of Maui lived a chief, who had an only son called Laka-a-Wahieloa. We will call him Laka, "for short." He was greatly loved by his parents, and was under the special care of his grandmother. His father went to Hawaii to get a new toy for his son, and was killed and his body hidden in a cave. When Laka was grown, he resolved to search for his father. His grandmother told him: "Go to the mountains and look for a tree with leaves shaped like the moon; such is the tree for a canoe." Laka found the tree with the moon-shaped leaves, and, beginning early in the morn ng, worked so hard that by sunset he had cut it down. Returning next morning, he could not find his fallen tree, and so he cut down another, but with the same result. Several times Laka was thus tricked, but, acting on the advice of his grandmother, before cutting another tree he dug a deep ditch, and cut the tree so that it would fall into it. When the tree was in the ditch Laka hid beside it and waited. About midnight there was a humming noise, and soon the place was filled with Brownies, who laid hold of the tree and tried to lift it out of the ditch. Laka caught two of the little fellows who were directing the work, but all the others ran away. Laka threatened to kill his prisoners for the trouble they had caused him. They were greatly alarmed, and promised him, if he would release them and go to his home and build a shed by the seashore, they would make the canoe for him and put it in the shed. Laka built the shed, and, going to the mountains, he found a very large and beautiful canoe. He returned home and prepared a feast for the Brownies, which he spread in one end of the shed. That night there was the hum of voices, and the great canoe was carried (not dragged) down the mountain and put in the shed. The Menehune had a good time at Laka's feast and then returned to the mountains. The hole dug by Laka, into which the tree fell, is said to still exist, and the foundation of the great shed remained for many years, but now it is plowed up. Whether Laka ever found his father or not, the story does not say. THE BROWNIES AS TEMPLE-BUILDERS Unlike Mr. Cox's Brownies, the Menehune were quite religious. They are said to have built several temples. The Hawaiian heiau (temple) was a large stone pen. The walls were from ten to fifteen feet high, and about fifteen feet thick at the base and eight feet thick at the top. A temple was to be built in Kohala. The stone had to be brought from a valley twelve miles distant. The legend says that the Menehune formed a line from the valley to the site of the temple, and, like an oldfashioned fire-brigade, passed the stones from hand to hand to the builders. Thus in one night the great heiau was built. The people of Pepeekeo, Hilo, had worked for weeks to gather the stone to build a heiau, That night the Menehune built it. and were to begin the building the next day. On Molokai the leper settlement is on a tongue of land thrust into the sea. Where it joins the mainland there is a great mountain sand feet high. On the face of the precipice wall with a sheer precipice nearly two thouthere is an inaccessible ledge of rock, with the great cliff above and below it. On this ledge is a heiau, said to be built of stone from the seashore. No one has ever been able to reach it, from above or below. The story is that the Menehune built it for their own use. Hilo, Hawaii. About Fathers When fathers jump up and they holler, "Here, Jim! you rascal, you scamp!" And hustle you round by the collar, And waggle their canes and stamp, You can laugh right out at the riot They like to be sassed and dared; But when they say, "James," real quiet— Oo-oo-that's the time to be scared! -St. Nicholas. Winter Jewels A million little diamonds Twinkled in the trees, "A jewel, if you please!" Books and Authors Crawford's "Ave Roma Immortalis" Writers on Rome might be divided into two general classes: those enamored of her beautiful ghosts; and those who sit in judgment upon her ruins the archæological coroners of a dead yet immortal city. Mr. Marion Crawford's "Ave Roma Immortalis" is the book of a lover of Rome. However great his knowledge of her antiquities—and with these he has had an intimate acquaintance since childhood-his story of her ageless romance is the fruit of fascination. "But she is a well-loved woman, whose dear face is drawn upon a man's heart, by the sharp memory of a cruel parting, line for line, shadow for shadow, look for look, as she was when he saw her last." This sensitive affection for the many-souled city transforms her ruined records into a living drama. Mr. Crawford has been able to do what would be well-nigh impossible for the archæologist to do in the same compass— to cover the ground of Roman history from Romulus to Leo XIII. "Unless one have half a lifetime to spend in patient study and deep research," he writes, "it is better, if one come to Rome, to feel much than to try and know a little; for in much feeling there is more human truth than in that dangerous little knowledge which dulls the heart and hampers the clear instincts of natural thought." The first four chapters of the book are devoted to the Making of the City, the Empire, the City of Augustus, and the Middle Age. Fourteen chapters following describe the fourteen Regions of Medieval Rome, corresponding somewhat to modern wards. The chapters on the Regions are followed by three on Pope Leo XIII., the Vatican, and St. Peter's, and so the series is complete. The satisfactory character of the entire work is due to the author's treatment of his subject. The whole of Rome can be mirrored only in the heart. Mr. Crawford's narrative is dramatic and human, as befits the world's love-story. He writes, not of the stones of Rome, but of the men who made her eternal: the Cæsar who created the imperial ideal; the Pope who took Cæsar's Ave Roma Immortalis: Studies from the Chronicles of Rome. By Francis Marion Crawford. The Macmillan Company, New York. Two Volumes. $6. place; the stern fathers who made the Empire possible; the nobles whose gorgeous sins painted Rome with the iridescence of decay; in her subterranean passages to await the the nameless innocents who were laid asleep revelation of a fairer city. She is to him what Mona Lisa was to Pater, an embodiment "of strange thoughts and fantastic reveries and exquisite passions." Her romance begins with the lives of a few wanderers from the Alban Mountains, "rough, rugged, young with the terrible youth of those days, and wise only with the wisdom of nature." When they reach seven low hills by a turbid river, "they encamp and Pales, they dig a trench and build huts. protectress of flocks, gives her name to the Rumon, the flowing river, names the village Rome, and Rome names the leader Romulus, the Man of the River, the Man of the Village by the River." Even in these dim scenes there is always one man who emerges from the throng and is remembered. Mr. Crawford throws the high light upon the actor rather than upon his background. Now it is Horatius, now Lucretia, now Virginius and his daughter in the Forum. Palatine Hill. "Alexander left chaos behind him; Cæsar left Europe." Mr. Crawford writes of Julius Cæsar with an enthusiasm and a freshness of treatment that re-create the subject. In the chapter on the City of Augustus he interprets the Augustan age, or a prominent phase of it, through the elegant and selfconscious Horace. He relates the story of Horace and the Bore with much dramatic humor. "Any one may see just how it happened, and many know exactly how Horace felt from the moment when the Bore buttonholed him, at the corner of the Julian Basilica, till his final deliverance, near the corner of the Triumphal Road, which is now the Via di San Gregorio." The fourteen chapters on the Regions are a rich condensation of the life of mediæval and Renaissance Rome. "Every stone has tasted blood, every house has had its tragedy, every shrub and tree and blade of grass and wild flower has sucked life from death and blossoms on a grave." The very stones of the streets had indeed been "molten lava," the hot passions of two thousand years making at last only a chill pavement for the feet |