was but imperfectly veiled under the "Storg" of the book. One chapter was devoted to a description of the Cambridge of the poet's youth. Another was entitled "A Moosehead Journal," and recounted incidents of life in the Maine woods. The entire volume is marked by the poet's humor and practical philosophy, while it is not wanting in tokens of his love of nature. my Three collections of Mr. Lowell's essays have been published: "My Study Windows," in 1869; "Among my Books," in 1870; and a second series, entitled "Among Books," issued in 1876. These are unequalled by any similar writings by an American author, displaying as they do all the scholarship, wit, humor, and acquaintance with general literature for which Mr. Lowell is noted. The style is charming; and the reader feels that he is not merely being pleased, but is getting information of a valuable kind. Mr. Lowell's last published volume of collected poems appeared in 1868,-twenty years after the one which preceded it, -with the title "Under the Willows." In it was included his "Commemoration Ode," recited at the dedication of Memorial Hall, Cambridge, July 21, 1865. This has been considered Mr. Lowell's greatest poem, though the poem which he read beneath the "Washington Elm," July 3, 1875, is perhaps its superior. The "Commemoration Ode" contains a eulogy of President Lincoln, concluding,— "The kindly, earnest, brave, foreseeing man, Sagacious, patient, dreading praise, not blame, New birth of our new soil, the first American." The only volume by Mr. Lowell that has not been mentioned is "The Cathedral," a poem which appeared first in the Atlantic for January, 1870, and a second series of "Biglow Papers" published in the same magazine during the late war, which treated that subject in the same manner as the war with Mexico had been originally discussed in the former series. Besides the works that have been mentioned, Mr. Lowell has written much for the press, and has edited the poetical works of Marvell, Donne, Keats, Wordsworth, and Shelley, for the collection of British poets published by Houghton, Mifflin & Co., which was under the general editorial supervision of Mr. Lowell's friend, Prof. Francis J. Child of Harvard University. Reference has been made to two of Mr. Lowell's trips to Europe. He was there also from 1872 to 1874, and during that sojourn he received in person at Oxford University the degree of D. C. L. In 1876 President Hayes honored his administration by appointing Mr. Lowell minister to the Spanish court. In 1880 he was removed to the court of St. James, and in both positions he has added to his laurels. Mr. Lowell was socially the most successful minister by whom our country has ever had the good fortune to be represented in England. Mr. Lowell was married in 1844 to Miss Maria White of Watertown, a lady whose poems have been printed. Her death in 1853, which occurred at the same time with a birth in Mr. Longfellow's family, gave rise to the senior poet's beautiful lines entitled "The Two Angels." In 1857 Mr. Lowell married Miss Frances Dunlap, niece of Ex-Gov. Dunlap of Maine.-Arthur Gilman, in the Harvard Register for 1880. DR. HALE AND THE "NATION” UPON LOWELL. Says Edward Everett Hale, in the Conanonwealth: "The death of Mr. Lowell will be heard with sadness among all people who use the language which he used so well. "In this neighborhood, however, which was his home, there is a world of personal recollections of the utmost tenderness, which are quickened by the announcement that we are not to see his face again or meet his cordial salutation. He was gifted with that greatest of gifts, the art of making friends; and in every circle which has known him there are pathetic remembrances of the friendships which he had formed and the steadiness with which he maintained them. "The young men who were around Mr. Lowell in his college days knew, fifty years ago, that he was to be one of the greatest poets of the time as well as they know now that he has achieved that promise. The members of his own class, with perfect unanimity, appointed him their class poet; and this was not before he had written and published poems the sweetness and tender- "It is one of the finest illustrations of the readiness with which America submits her diplomatic business to men of conscience and character, without asking from them what is called a diplomatic education, that Mr. Lowell, in the missions to Spain and to England, discharged so admirably the duties which were intrusted to him. If anybody supposed that here was a mere man of letters, ignorant of the ways of action of men of affairs, Mr. Lowell's despatches undeceived them. He was appointed, as I suppose, to England simply because he was the most capable diplomatist whom we had abroad. He was sent to Spain under the influence of that happy tradition which had sent Alexander Everett there and Mr. Irving, with the view that a literary man well represented this country in that nation from whose archives half our history must be studied. In Spain, however, he showed that he was not merely a man of letters, but a man of affairs; and the authorities at Washington honored the administration when they transferred him to the post at London. "Since his return to this country, Mr. Lowell has not been able to take a very active part either in literature or in public affairs. But whoever has met him has found the old cordiality and simplicity and the readiness to render service where service came within his power. From the inexhaustible stores of his reading he would always contribute to the necessities of any one who applied to him; aud, with the freshness of youth added to the experience of man hood, he kept his eyes open to whatever was interesting in the literature of our time or in the study of our language. He felt the personal losses which are the severest penThe last time I met alty of advancing life. him I congratulated him that he was at Elmwood, and he said, with his tender smile, 'Yes, it is good to be there; but the house is full of ghosts.' And so indeed it was. But he could not be morose: he would not oppress his friends with the story of any of his own regrets; and the last and earliest memories which we have of him are of his cordiality, affection, and tender sympathy." The Nation closes a long and excellent article upon Lowell as follows: "It is too early to anticipate the judgment of posterity on Lowell's position in literature. All will now admit him to have been the author of the finest single poem yet produced in this country, the 'Commemoration Ode'; to have reached in his 'Biglow Papers' the high-water mark of American humor; to have been unquestionably, despite all necessary allowances, our foremost critic; and to have done more, probably, than any man to command for our institutions, in all their aspects, the respect of the EnglishHis fame was not-like speaking world. that of his friend Longfellow or even like that of Cooper, Mrs. Stowe, and Bret Harte-international: few of his writings, if any, were translated into other languages than his own. But this is, after all, a very uncertain test of merit; and it is probable that no American author, unless it be Emerson, has achieved a securer hold upon a lasting fame. In his political aspect, nothing can be more certain than that his reputation will grow with time, and that, to say nothing of the vigor and originality of his thought, his independence, which of late years brought down upon him a shower of partisan abuse hardly to be matched in any country or in any age for indecency, will be rated among his crowning glories.' Wouldst thou that thy flesh obey thy spirit, then let thy spirit obey thy God. Thou must be governed that thou mayest govern.-Saint Augustine. A MOST SIGNIFICANT WORD FROM JAPAN. The We are disposed to think that the most significant word that has yet come from Japan touching the interest of liberal Christianity there and at home is the following from Rev. G. L. Perin, who is in charge of the Universalist mission in Tokio. August number of the Universalist Monthly contains a letter of considerable length from Mr. Perin, in which he speaks of the ill effects of orthodox Christian sectarianism in Japan and the disposition that is appearing among the broader-minded orthodox missionaries, and especially among the native churches and ministers, to do away with it as much as possible, and to unite upon the basis of the simple faith at the heart of all. This tendency is alarming to the conservative orthodox leaders, but it is a cause of most sincere rejoicing to Universalists, Unitarians, and all liberals. How much will come of it of course cannot yet be told; but the tendency is unmistakably good. From describing this Mr. Perin turns to distinctive liberal Christianity, and inquires, What ought its course in Japan to be? Shall we consent to let it make the mistake of Orthodoxy, and go forward to build up and perpetuate sects and sectarianisms within its own ranks; that is, shall we have in Japan three weak liberal Christian sects,-Unitarian, Universalist, and German Evangelical? Or shall we do the more sensible, the broader, the nobler, the more Christian thing,-of uniting all three to form one strong and efficient church? All three teach essentially the same views of truth; all are aiming at essentially the same ends. Why, then, should we weaken ourselves, cripple our work, and confuse the minds of the Japanese people by standing apart, maintaining three separate sets of denominational machinery, and trying to build up three separate denominations? of all that can be done by us all. But, unless the laws of business are wholly different, when applied to religious organization, to their application in all other enterprises, then one needs but a glance to see that there would be vast economy of strength if the three liberal missions of, Japan could unite on satisfactory terms to form one church. Here we are, German Liberals, Unitarians, and Universalists side by side, with distinct differences in thought, but broadly in sympathy. Each one, if it succeeds denominationally, must have a theological school and press of its own. Το sustain a united theological school or a united press would require but a small sum additional to that now used for any one. While as to the general mission enterprises, it goes without saying that a single committee having oversight of the whole field could plan more wisely than three separate committees working at random or each seeking to cover the entire ground. If it be said that there are shades of difference of opinion between the bodies, I anwer, Yes; but those differences are being expressed now: they would continue to be expressed so far as they are real, and not fictitious, under a union work. But how much better to have a union of effort, with whatever differences of opinion, than to have the same differences and a division of effort which enfeebles the whole and leaves the impression among the people whom we would convert that there is no common standing-ground among Christians! "There was and is [is there?] ample reason for the Unitarian and Universalist churches in America, where they had a different historical development; but it is a serious question whether there is ample reason for us to go about it deliberately to plant the two churches side by side in a new country. I do not know if my opinions are shared by even one Unitarian minister or one other Universalist minister; but the conviction grows upon me that, if we had sufficient grace of God in our hearts and sufficient business sense in our heads, we should at least try to join hands and use our combined means and working forces to plant one strong church in this empire which should be a credit to us all. "But now let no one who may happen to think such a plan unfeasible or undesirable be alarmed. No one has even so much as hinted at such a proposition. Our mission force was not sent to Japan with instructions to this end. We were sent here with instructions to plant the faith of the Universalist church in the hearts of the Japanese people. To this end we are working with tireless energy, and are encouraged by some signs of success. And, besides, it is more than likely that union could not be made to order, no matter how many people should be agreed. Such results are attained only by growth. Those who think it desirable can do little more than remove artificial barriers. "I only suggest that, if-and if-and if and if, then a union of forces, an economy of money and labor, is a consummation devoutly to be desired." What are these "if-and if-and if" that would open the door to this most desirable consummation? They are such wisdom and grace on the part of each of our liberal denominations as would enable us to prefer the large to the small, the Christian to the sectarian, the deep things we have in common to the superficial things that now keep us apart. This word that comes to us from Dr. Perin applies to more than Japan. If we are not greatly mistaken, it is a solemn message from God to liberal Christianity in America. It has been written, "A little child shall lead them." Is the far-away Japan mission the little child that is to lead the Unitarians and Universalists of the United States to see the wastefulness and wrong, not only of introducing their sectarian differences into Japan, but of maintaining them at home? Here in America we have two denominations to do the work of one. We are at the expense of maintaining two sets of denominational machinery, from national organizations down. We have two sets of theological schools and other educational institutions, neither set half endowed. We have two sets of periodicals, both crippled for means to pay writers, and consequently neither one-half as strong or useful as it might be. In many places where there are liberal Christians enough to form one and only one strong and efficient church, we cling to our narrow sectarianism, and insist on two churches,-a Unitarian and a Universalist, -each of which is doomed to drag out a precarious and well-nigh useless existence. In our local conferences and conventions we insist on each going our different way, and thus we have gatherings that are small and discouraging, when they might be twice as large and far more than twice as influential and inspiring. Our Unitarian Sundayschool literature goes to Unitarians, and stops there; our Universalist Sunday-school literature goes to Universalists, and stops there. Why do we not all have the benefit of it all? And now we are setting out to carry the same scheme of division, weakness, and wastefulness into the foreign mission field. Is it not time for somebody to call a halt? Has Dr. Perin spoken out any too soon? Is there anything more important before either denomination than this great question of how we can bring into closer fraternization and more practical co-operation the two great branches of our liberal Christian household? Nor should it be overlooked that, as soon as Universalists and Unitarians get together, there will be a third company also to come. The independent liberal churches of the country-a growing number-earnestly desire a religious fellowship. So long as Universalists and Unitarians stand apart, they hesitate to come to either. But let us draw together into practical unity, not necessarily of name, but of hearty co-operation, and these independent churches will be only too glad to cast in their lot with us. This was conclusively proved by the effort made in Chicago a year ago to draw all together into a Liberal Christian Alliance. Here is a matter that should come before our National Unitarian Conference at Saratoga. Nothing announced for consideration there is of so great importance. The general thought of a closer union among liberal Christians has been in the minds of individuals a long time, -individual Unitarians as well as individual Universalists and Independents. It is time for the Unitarian and Universalist bodies as such to take hold of it. Nobody contemplates or wishes anything precipitate. But there is no time to be lost. In Japan matters press. Shall we have there three liberal theological schools or one? Shall we have three periodicals or one? Shall we put into operation there the machinery of three different liberal Christian sects? These questions ask for an answer; and an answer of some kind must be given without much delay. Of course, the Unitarian body in America must take its share in shaping that answer, as must the Universalist body. It will be two years before our National Conference will meet again. As the most immediately pressing matter is the Japan mission, should not the Conference give expression at its coming meeting in Saratoga to the wish of American Unitarians to co-operate in all ways in their power with the two other liberal Christian bodies represented in that country? Still more, should not the Conference utter a distinct voice in favor of closer fraternization and co-operation between all liberal Christians in this country, especially between Universalists and Unitarians, and appoint a strong committee to consult with our Universalist brethren, and perhaps others, regarding the matter? Finally, as for ourselves, we should be glad if the Conference saw fit to vote instructing its Council, in place of the regular meeting of the Conference in two years, to endeavor to arrange for a General Liberal Christian Convention, international in its scope, to be held at that time in Chicago, in connection with the World's Fair. fully convinced that there should be such a convention. If we are right, is it not high time to begin making plans? And is not the National Conference of Unitarian and Other Christian Churches the organization from which the initiative should come? SALT LAKE CITY. We are J. T. S. "Beautiful for situation is Zion," was my exclamation as I looked for the first time upon the circle of mountains that enclose this valley of the Great Salt Lake in the early dawn of the morning after my arrival last January. The valley is from fifteen to twenty miles wide, and some fifty miles of its length are visible from the sloping bench or tableland upon which the city is built. Behind us the mountains rise up directly, not to snowy summits in summer, but to picturesquely rounded points and ridges, green now to the very top, treeless, and in places craggy; and before us smiles the valley; and the blue hem to the north-west against the darker blue mountain wall is the great lake. The city is on the eastern side of the valley, and the land on which it is built slopes toward the west and north and south. A very narrow valley or cañon opens just back of the city, and through it comes City Creek, from which our water supply is chiefly derived. The city is about as large as Boston, territorially considered; for, when the Saints arrived here in 1848, they each took a whole block in the new city, and they left the streets too wide for talking across. Each block contains ten acres, and so we have to walk only about six blocks to count a mile. On each side of these great streets is an irrigation ditch, flowing with pure cold water. In the centre is generally a line of telegraph poles, carrying the wires for the electric cars that are run on each side of the centre. This electric centre to the street gives it the appearance of two streets with a double track railroad between them. Beside the streams of water there is always a line of trees, and often two lines, so that the city seen from the hill-tops now looks like a great forest. There are fifty-five thousand people here, more than half Mormons, or of Mormon parentage or apostates. The influx of Gentiles for the last few years has been great, and the improvements tending to modernize the city have gone forward rapidly; and yet the eye of the stranger catches something at every turn to remind him that he is in Zion, the city of the Saints. The stranger distinguishes the Mormon of either sex at a glance, and the Mormon infallibly knows the Gentile; and only a small proportion of all that we meet are indistinguishable. Many of the houses are of adobe bricks. The rest, with few exceptions, are of burned bricks, as lumber has always been very expensive here. The adobe houses are often plastered on the outside, and painted or whitewashed, so that they present a very neat appearance. The intended centre of the city is the temple block, where the great temple rears its white granite walls with the proportions of a European cathedral and the beauty of a Chicago grain elevator. Each way from this block the streets are numbered and named, First East, Second |