to some Zuni who declared that they had been stolen out of their country. But aside from the similarity of architecture and military tactics employed, and the contiguity and geographical evidences that the stone and adobe builders were the same people, the pottery ware, stone implements and utensils found in great abundance at the adobe, and more or less so among the stone ruins, shows that they were the same.

In the adobe regions, broken stone implements and bits of pottery cover the surface of the ground for many miles, extending wherever the ruins of buildings are found, and in some places are so thick that it is impossible to walk without stepping upon them. In excavating the ruins many of these relics have been found whole and perfect, the age of which must be many hundreds of years.

Mr. C. J. Dyer of Phoenix, Arizona, (a city built upon ancient ruins and surrounded by many more) has collected a great variety of them, and his museum, numbering several thousand pieces, is of great value and interest to the antiquarian. They have been taken mainly from the adobe ruins and in a few instances from the occasional cave dwellings of that vicinity. Through the courtesy of Mr. Dyer, I have had access to the collection for the purpose of making sketches, so that the characteristics of the civilization now under consideration may be placed more clearly before the readers of THE CONTRIBUTOR.

The two large Ollas, (pronounced o-ye) which appear in the first illustration, resting on an ornamented Navajo scarf, were used for burial purposes, the body being cremated and its ashes deposited in the olla and buried in the earth. Hundreds of these vessels containing the remains of the dead have been exhumed in Arizona. It was evidently the burial custom of those who dwelt in the adobe ruins, and they are also found in the stone ruins to the north.

The ornate pottery ware of this ancient people reached a fair degree of perfection. The olla in the left of the illustration so exquisitely decorated with what seems to be a purely Egyptian ornamentation is an exceptionally interesting piece of their ceramic art, and leads some to a strong belief in an Egyptian origin of the people. The second illustration represents three effigy vessels resting upon one of the famous Navajo blankets. These pieces all have large openings in the tops, as have all of the effigy vessels found in Arizona, utility being far more strongly indicated than idolatry. There are a few rude stone images in Mr. Dyer's collection, however, which taken in connection with the ceramic effigies, point rather vaguely to idolatry. But if idolatry existed, these two classes of vessels must be traced to two distinct peoples, one idolatrous and one not, and not to a difference in the skill and workmanship of one people; for none of the finer vessels bear evidences of idolatry, and none of the idolatrous work is even well executed. The effigy vessels are of the crudest sort throughout, and the stone images are so inferior that it is questionable whether they were designed to be images, and gives rise to the probability that they may have been intended for toys, since none of them exceed six or eight inches in length.

Vessels such as appear in the third illustration, used for water and other purposes, are very abundant and of extensive variety, both in shape and decoration. Some are far superior in style and finish, and I have selected specimens of the better and poorer classes to show this difference. The symmetry of many pieces is surprisingly accurate considering the fact that the wheel was not used in their manufacture.

The wicker-work or fabric moulded pottery, as shown in the next illustration, is abundant in the Eastern States but rarely found here, and

appears to be very ancient. Mr. Holmes in the Third Annual Report of the Bureau of Ethnology, presents a cut of a vessel found in Pennsylvania almost exactly similar to the one here shown both in shape and configuration. Mr. Dyer has four valuable pieces of this class, two small mugs and a pitcher-shaped vessel seven inches high with handle, besides the jar presented in the cut which is twelve inches high. These vessels were moulded in some coarse wicker-work material, such as nicely cut willow strips, though in the East

they are more often found impressed with a fabric of coarse threads or cords. A similar class of pottery was used by the ancient Britons and many other peoples besides those of this continent. We found many

fragments at the ruins of Paragoonah, Utah, of incised pottery made in very fair imitation of this moulded pattern belonging to Mr. Dyer, and I believe it is to be found among the Pueblos and throughout all the ruins of which we are writing, while the really moulded specimens are exceedingly scarce. H. E. Baker.

MIND FUNCTIONS.

"O my Father

For a wise and glorious purpose
Thou hast placed me here on earth."

THE saintly poetess of these far western valleys realized distinctly the truth of our spiritual nature-the mind to her was indeed that of a heavenly visitant to an earthly temple; and it was a matter of gladdening joy when for the first time the world so largely listened to our dear Zion's sweetest symphony at Chicago. The whole hymn is as brave as it is sweet-a fearless expression of a priceless truth-it is the gospel in song in relation to the divine origin, nature and purpose of

our mind life.

In this paper we shall confine ourselves to the last of these-the "wise and glorious purpose" of our mind life the daily unfolding and exercise of mind functions for the accomplishment of life's purpose. The purpose

is

indeed emphatically wise and glorious, and for the attainment thereof our mind endowments are rich and commensurate.

For convenience of treatment it will be better to follow some method or classification of mind attributes, such as may be found in any ordi

nary text book on psychology. Speaking in the most general terms, we may define our mind life as having three broad sides. The intellectual, the emotional and the volitionalthe knowing functions, the feeling functions and the willing functions. For the present we will confine ourselves to the purely intellectual side of our mind life; and here again classification will aid us. All the forms of our mental activity are on the lines of perception, memory, imagination, understanding and intuition.

When first we breathe in this sphere of our earthly life we begin. the exercise of the perceptive function, which continuously enlarges its

operations in all our subsequent experiences. We naturally start with this mind function we call perception for the reason that it is the first and most continuous one. The nature of it has been an old time puzzle to mental philosophers, but the puzzle after all is not so much in the nature of the thing as the theories of its explanations.

In agreement with mind nature as we have endeavored to explain, perception is simply soul seeing, or mind seeing. John Ruskin says: "The longer I live the more certain I am

that the greatest difference between one man and another is the power to see well." This is really so both literally and metaphorically, for whether we note the difference between persons, either as to bodily sight or mental vision, we find that their power to see well or their want of sight, largely determines the strength or weakness of all the other capacities of their mind life. It is daily on our lips to say-yes! yes! the experience will be good for him or her, as the case may be, it will teach him a good lesson, or she will gain a testimony by such an experience. What is it that we really mean by such expressions? It is nothing more or less surely than that our young friend will be brought to an intelligent exercise of some one or more or of all the functions of mind life in relation to some phase of our Father's wise and glorious purpose. In other words, our friend will be led to see well the meaning of life in such and such a position: will perceive clearly the lesson intended under the given circumstance. We desire, therefore, strongly to emphasize a careful and continuous culture of perception. To see well should become a habit in our mind life. The gravest charge ever made against ancient Israel, and repeated by Christ against the Jews of His day, was that they had eyes but saw not, ears but heard not, hearts but conceived not. The patriarch Job observed with regret the general insensibility of his time to the wondrous phenomena of the providence of God. Men," says he, "see not the bright light which is in the clouds." That is, they do not observe, they perceive neither the wisdom nor the goodness of the Divine government when called upon to pass beneath some cloud of adverse fortune. It is said in scripture that "there are many kinds of voices in the world and none of them is without signification," but how few comparatively there are who perceive either the

Thy Father hath written for thee!' Agassiz we know and cheerfully recognize as one of the greatest scientists of the age; and the secret of his greatness was his power to see wellthe accuracy of his observations— the well trained exercise and culture of his perception. No scientist from the book of nature ever read more, and few so much, of the story of divine wisdom as he did.

Perception is indeed the very basis and glory of the inductive sciences, and the whole army of scientific workers are just so many observersthey start out with individual facts and rise to unified classification. Thoughtful perception may fitly be called the master builder in the realms of science, and the records of careful observations are the raw material from which there is being built up the one grand temple of knowledge, lofty, beneficent, beautiful and sublime.

In the fields of literature and art perception is an equally essential factor, whether in poetry or painting, the power to see well, must precede the making of the verse or the portrayal of the picture. All our literary men of the first rank, from Homer to Whitman, have every written page lit up by the clearness and vividness of their perceptions. They have manifestly read both nature and events at first hand and have given in their writing the very warmth, life and vividness of their own first glowing PERCEPTS. These are they who live near to the heart of creation, and they listen for and

hear the manifold ministry of nature's songs-they see through the endlessly varied complexities of human life, and oft they catch the meaning and give solutions to the problems of human destiny. So the public speaker, who most effectually shapes and colors contemporary thought and action-is in the language of Emerson, "the orator bred in the woods whose senses have been nurtured by their fair and pleasing changes, year after year, without design or heed, shall not lose their lessons in the roar of cities and the broil of politics. Long hereafter, amid agitation and terror in national councils, these solemn images shall reappear in their morning lustre as fit symbols for the language of the hour. At the call of a noble sentiment, again the woods wave, the pines murmur, the river rolls and shines, and the cattle low upon the mountains, putting the spells of persuasion, the keys of power, into his hands."

spake

As an instance of this early training in the bosom of nature's simplicity and beauty, stands above all others, our Master Christ, "who as never man spake," and the power of His speech lay largely in the use He made of the pictures, scenes and parables of rural beauty. In His first charge before the beauty and fragrance of nature, He said "Consider the lilies of the field❞— that is, let your mind so rest upon their beauty, their structure, the Sweetness and simplicity of their life observe their restful contentment of life-"And yet I say unto you that Solomon in all his glory was not arrayed like one of these. Here are great and fruitful principles that lie to our view and for our consideration, if we have eyes to see them-if the vision of our mind life can and will but steadily fix itself not only upon the objective beauty and fruitfulness of nature, but also upon the objective lessons our Father has written here for our instruction.

If therefore, mind life is to be growingly an intelligent life, careful attention must be given to the function of perception; and as exercise is the universal law of culture-the perceptive power, which is really the great feeder of knowledge, must be thoughtfully trained and regularly exercised in the outlying fields of objective realities and in the ceaseless march of transpiring events.

We, with the world, in our time period, are a part of life's great drama; the world's a stage and we are actors in its shifting scenes, but the moral value, and the educative force of the part we play, are dependent upon our realization of the wise and glorious purpose for which we are stationed here: We must be close observers to see clearly life's great meaning, and from early life the habit of observation should be formed and even at the cost of repetition, we must again and again urge both the value and the necessity of "seeing well," not only for the taking in of the object lessons of progressive science, but also for the understanding of the object lessons of advancing providence: He who best perceives the daily unfolding of the purposes of Heaven, we justly and rightly call a Seer.

This was the glory and beneficent service of our young Prophet Joseph, to whose vision lay open the heavens and the earth-the past, present and the future, to a degree that increasingly astonishes us. Whatever of earthly learning he may have lacked, the whole perceptive force of his soul was highly cultured. Ruskin's dictum finds in him its best illustration for that which distinguishes the Prophet Joseph from other men more than aught besides was precisely, his power to "see well."

He perceived with even a painful and burdening vividness, the divisions, contentions and unrealities of the world's religions of his day, and found the cause thereof in the apostasy and traditional dogma of