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tance is sometimes attached to a Scandinavian legend which says the gods (As, plur. Æsir) came from Asia, but this story is of a piece with that of Virgil. It is no older than the first half of the thirteenth century, and on account of the accidental resemblance of the word As to Asia the gods were made to come from that region because it was thought that since the crusades had made Asia famous it would give dignity and importance to the gods to import them. Even yet there exists a certain feeling that an imported article is better, merely because it is imported.* According to Scandinavian mythology, Odin, the first of the Æsir, was produced amid the fog and frost of the north, and made the first man out of an ash-tree, which certainly does not look like a reference to the "treeless plains" of Central Asia. The Germans themselves, as Tacitus tells us, claimed to be descended from a god who had sprung from their own soil, which he thinks very probable, for Germany was such a wretched country that no one born out of it would ever wish to live there.

With Germany as a starting-point we may imagine the migrations of the various Aryan tribes to have been somewhat as follows: On the west and south-west a movement began through Gaul and continued into Italy. Here the invaders found a nonAryan population, a remnant of which, the Ligurians, remained until within the historic period. Being somewhat shut off from their kindred by mountains, and intermingling with the aborigines, their language changed rapidly, as did also their personal appearance, and the result was the great Latin race and language. Another portion of this advance guard crossed the Pyrenees into Spain, and, mixing with the population there, formed the Kelt-Iberian people.

On the east of Germany, also, a portion began to separate from the main body. The northern part formed what afterward became the Slavo-Lettic branch; the southern penetrated into Greece, and under the influence of specially favorable climatic conditions, and also of Phenician culture, attained a degree of development surpassing in some respects any thing ever reached by any of their kindred. Between these two was formed the germ of the Asiatic Aryans. These moved east

*The original form of as is ans, as the Gothic and Old High German show. Compare Gerin. gans, Icelandic gas, Anglo-Saxon gôs.

ward, passed around the end of the Caspian Sea, and lived long enough in the fertile valley of the Jaxartes to lose all remembrance of the rude northern land whence they had originally come. When this region became over-populated they advanced southward, one portion passing into Persia, the other into India, advancing as far as the mouth of the Ganges. Since these last are farthest from their original home, and have mingled more with non-Aryans, they are least like their German ancestors in appearance as well as in disposition.

We know that for at least two thousand years Germany has sent forth its swarms of surplus population, which, going forth "conquering and to conquer," took possession of nearly all of Europe, the fairest portions of America, and of considerable parts of the rest of the globe. Under the name of Ostrogoths and Lombards they overthrew the Western Empire, and set up one of their own in Italy. As Franks and Burgundians they conquered Gaul and left an indelible impression upon the language and institutions of that country, to which the former tribe also gave its present name. As Alans, Visigoths, Suevi, and Vandals they overran the whole of the Iberian peninsula, and the name of one of its fairest provinces, Andalusia (for Vandalusia), still testifies of their former presence and power. As Goths they defeated the Eastern emperors in battle, and dictated terms of peace to them. As Scandinavians they subdued Russia, and their leader Rurik became the founder of the most extensive empire that ever existed. The imperial family of Russia at the present day traces its lineage to a Teutonic adventurer. Under the name of Angles and Saxons they possessed themselves of Great Britain, and their descendants are to-day the most enlightened and enterprising people in the world, who, spreading in all directions, hold under their sway, besides Great Britain and Ireland, nearly all of North America, a large portion of Africa, the best part of Oceanica, and no small portion of Asia, while those nations who have never felt the force of the Teutonic arm are all ready to acknowledge the superiority of the Teutonic race in the arts of peace and in intellectual endowment.

[ALL RIGHTS RESERVED.]

ART. IV.-MAKING THE APPOINTMENTS.

No part of the economy of the Methodist Episcopal Church has been more severely criticised than that which subjects its churches and preachers entirely to the appointing power of its bishops. To outsiders it is an anomaly which they cannot understand, and they often ask how it came to be adopted. Not a few Methodists are similarly embarrassed, when they think of certain appointments and removals for which they fail to see any good reason, though familiar with all the cir cumstances surrounding them. I deem it advisable, therefore, to indicate the origin of the arrangement before introducing the main points contemplated in this article. It will show it to have been the natural outcome of providential circumstances.

The foundation of Methodism was laid in the conversion of the Rev. John Wesley. Preaching what he had so learned, he attracted the serious attention of many and led them to Christ. They, in turn, began to speak and act in the fervent spirit of heart piety, by which means others were brought to the same joyful experience.

Regarding Mr. Wesley as their spiritual guide, they identi fied themselves with him, and a few of them began to preach informally, much to his annoyance. But seeing that God was with them he conquered his prejudices, and assigned to thei fields of labor as he judged expedient. When, after many years, he heard that Methodism had reached America through some of his Irish converts, and that they desired to have his watch care, he sent Richard Boardman and Joseph Pilmoor, two lay preachers, to take charge of the work. This occurred in 1769. Subsequently he sent others, and in 1784 he appointed and ordained Dr. Coke a superintendent. He also appointed Francis Asbury co-superintendent, and provided for his ordination by Dr. Coke, intending, no doubt, that they should exercise the same authority over the work and preachers here that he did in Europe, subject, however, to his own direction.

But his plan did not succeed as he anticipated. Evidently he intended to maintain his old policy of forming societies within the Church. But when the plan was presented by Dr. Coke

to Mr. Asbury, who had remained in the country during the war of the Revolution, and had marked the progress of democratic sentiments and the growing hostility among Methodists to the English Government and Church, he declined to accept the office unless it should be approved by the preachers. This was not owing to any disrespect for Mr. Wesley, but from a conviction that American Methodists would feel and do better if they were to elect their own superintendents. Accordingly, the preachers, eighty-three in number, were called to meet in Baltimore, and sixty of them met there, December 25, 1784, and constituted what is known in Methodist history as the "Christmas Conference." Dr. Coke presided, and the Conference proceeded at once to elect him and Mr. Asbury superintendents. We do not know that Dr. Coke had any doubts of the legitimacy of his appointment by Mr. Wesley, but he evidently saw that his virtual election by the Conference, indorsing, as it did, both his appointment and ordination, would give him a much stronger hold upon the preachers and people. It constituted him their own, and subjected him to their authority and direction.

This was the logical import of the transaction. Accordingly, the Conference at once adopted rules and regulations for the superintendents, as well as for others, restricting their power very much as compared with that exercised by Mr. Wesley. He received and dismissed members and preachers at his own discretion, and managed the Societies as he thought best. But under this new arrangement much of his great power was withheld from them, and committed to other parties. The special duties by which they were made to differ from other elders were, that they should travel at large through the Connection, attend the Conferences and preside over them, ordain the preachers, and appoint them to their work. This order has been maintained to the present time with but slight modifications. They have just the authority given them by the General Conference and no more, and hold it liable to increase or diminution at its constitutional discretion.

This is the policy of the Methodist Episcopal Church. And, considering that Methodism originated with a devoted Churchman, the reverence in which he was held by his followers in this country, and that he had no intention of organizing a new

Church, separate and distinct from the Church of England, and further, that Dr. Coke himself was a Churchman, the movement was a bold and most remarkable conception, largely attributable, no doubt, to the war of '76. Had Dr. Coke come before that event, the result would surely have been different. The course of Mr. Wesley and the national Church in relation to the war, and the return of his missionaries to England at its commencement, prepared the way for this new organization, in the earnest spirit of Methodism but on a broader basis of personal liberty and responsibility.

HOW THE ARRANGEMENT WAS RECEIVED.

The work of ordaining to the ministry such candidates therefor as shall have been elected thereto by the Annual Conferences to which the candidates respectively belong, conferred on the superintendents or bishops as officers of the Church, has given general satisfaction, as being at once a prudent and dignified arrangement; but the power of appointing the preachers to their fields of labor has occasioned much dissatisfaction. Good Methodists have regarded it as the weak link in our excellent economy, and have sought to distribute it among the preachers. But every effort in this direction has failed, and the original arrangement remains in full force.

The first formal attempt of the kind occurred at the General Conference of 1792. The second day of the session, the Rev. J. O'Kelly, an old and able member of the body, introduced a resolution requiring the bishops to report the appointments about to be made to the Conferences, that they might make such changes in them as they might deem advisable after hearing from any who should feel aggrieved. The resolution was long discussed, and then rejected by a large majority. Mr. O'Kelly was offended, and unwisely withdrew from the body and formed another Church, bearing the imposing title of Republican Methodists," taking with him several preachers and many members.

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Eight years after, Bishop Coke, seeing how much dissatisfaction existed among the brethren, recommended to the General Conference that the new bishop to be appointed (not applying the order to Bishop Asbury) shall report his appointments to the Conferences, and see what they may say about them. This

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