had found a town and provisions. Having left written instructions, on Monday, April 26th, they all left for the ford and provisions that Anasco reported he had found. On the same day the governor, with a few cavalry, arrived at the town, which was called Hymahi, and the army stayed two leagues behind; the horses being worn out. On the next day the main body came up. On account of all the good things they found there they called this town Socorro. On the next day Captain Romo came in and brought some natives, but no other news. On the next day, Wednesday, Gallegos came with some more natives. On the next day Lobillo returned with news of roads. On Friday, the last of April, the governor, with some of the best rested horses and the Indian woman guide Gallegos had brought, set out for Cofitachequi,20 and slept near a wide and deep river. He sent Anasco to hunt canoes and interpreters to cross with; and the next day the governor came to the passage opposite the town where the lady caciqua lived, and they crossed over in the canoes. Monday, May 3rd, all the rest of the force came up, and part crossed over that day, and finished the next day,— Tuesday. NOTES ON THE ITINERARY. The landing place is generally accepted as being at Tampa Bay, but the depth and numerous inlets as described do not conform thereto. Ponce de Leon Bay is now believed to have been in Monroe county, on the west side of the southern point of Florida, and "ten leagues west" (really north) would make the location among the Thousand Islands. Probably the real location was Charlotte Harbor; they having entered it from the south end of San Carlos Bay. Miakka river (Macaco on the old maps) enters the northwest arm of the harbor, and is probably the river of Mocoço. It will also be noted that twenty or twenty-five leagues of swamps and rivers were traversed before reaching the higher country, which would be in the southern part of Polk county. There seem to have been two towns on this bay,--one on the point near the sea, and the other some four leagues above, which the Inca calls Hirrihigua The caciques in this vicinity, and not named in the other narratives, are Neguarete, Capaloey, and Orriygua. 3 Tocaste was on the island in the marsh at the first crossing of the "great marsh," so graphically described by the Inca. 4 The river or marsh of Cale is the Inca's second crossing of the great marsh. 5 Evidently only a minor expedition was sent, as the army remained at Ocale, from which point the governor advanced towards Apalache. 6 This was Cholupaha, according to the Knight of Elvas. 7 Caliquen, of the Elvas. 8 Ochile, according to the Inca. 9 The Inca states that the battle of Napituca occurred at Vitachuco. 10 This name is also spelled Calahuci, and is the town of Uzela, of the Elvas; and the modern name may be Chattahooche. The Creek tradition is that the camp (or town) was at a place known to them as "Spanna Wakka," which was near Ochese, on the Apalachicola river. Their name for De Soto was "Tustanugga Hutke," meaning white warrior. The bay where Narvaez built his brigantines was known to the Spaniards as Bahia de Caballos, or Horse Bay, from the remains of the horses there slaughtered for food. The modern name on the maps is Bay Ocklockonee. According to Elvas it was eight leagues from Iviahica (or Apalache) to Ochete, the Aute of the Inca. 13 Probably the Ocklockonee river. 14 This was probably the Flint river. 15 Blue Spring, four miles south of Albany, Dougherty county, is the only one in southern Georgia that corresponds to the White Fountain, so far as I can learn. 16 This may have been the second crossing of the Flint river, for it is a well-known fact that different parts of a river sometimes have different names given them by the Indians. 17 The Ocmulgee river, the Creek name for which is "Ochisi-hatchi." Biedma says: Here we found a river that had a course, not southerly, like the rest we had passed, but eastwardly to the sea." 18 The Rio Grande is probably the Altamaha, or it may have been the Ocmulgee or the Oconee, near the junction of the two streams. The Elvas gives the former name as Altamaca, and Biedma and the Inca as Altapaha. According to the Elvas they went up this river. 19 Between Altamaha and 1 atofa no river was crossed, but after leaving the latter place they crossed three great rivers and stopped on the east bank of the last one. I take the two great rivers to be the Cannouchee and Ogeechee, and the third the Savannah. 20 Evidently Cofitachequi is located too far up the Savannah river by the commentators, although it could be placed well up, provided the army turned northward after crossing the Altamaha (Rio Grande), and then turned eastward from the Oconce. It is also doubtful on which side of the river the town was on, for, if they crossed at Hymahi (which seems evident from the wording of the narrative), it would have been on the eastern side, otherwise on the western side. The Creek tradition is that the Spaniards did not go east of the Oconee river. [To be Continued.] St. Paul, Minn., September, 1900. CIVILIZATION AND THE ETHICAL STANDARD. W BY CHARLES W. SUPER. HEN one looks upon the remains of ancient civilization as they lie scattered over the plains of Mesopotamia, or along the Nile, and tries to interpret their meaning, he can scarcely prevent his mind from harboring melancholy reflections. No wonder that Professor Huxley felt constrained to say, "I know no study which is so unutterably saddening as the evolution of humanity, as set forth in the annals of history. Out of the darkness of prehistoric ages man emerges with the marks of his lowly origin upon him. He is a brute, only more intelligent than other brutes; a blind prey to impulses, which so often lead him to destruction; a victim to endless illusions which make his mental existence a terror and a burden and fill his physical life with barren toil and battle. He attains a certain degree of comfort and develops a more or less workable theory of life in such favorable situations as the plains of Mesopotamia, or of Egypt, and then for thousands of years struggles with varying fortunes, attended by infinite wickedness, bloodshed, and misery, to maintain himself at this point against the greed and ambition of his fellow-men." Mephistophiles in Faust is less compassionate, and adopts a more flippant tone, but his verdict is not more favorable: "Better he might have fared, poor wight, Had'st thou not given him a gleam of heavenly light, Reason he names it, and doth so Use it, than brutes more brutish still to grow. With deference to your grace, he seems to me Like any long legged grasshopper to be Which ever flies, and flying springs, And in the grass its ancient ditty sings. In every heap of dung he thrusts his nose." In striking contrast to this sentiment are the words of Hamlet: "What a piece of work is man! how noble in reason! how infinite in faculties! in form and moving, how expressive and admirable! in action, how like an angel! in apprehension, how like a god! the beauty of the world! the paragon of animals!" With all his shortcomings; in spite of his fearful lapses from a standard of virtuous living; notwithstanding his flippant disregard of what is highest and holiest, I can not but hold man as an inherently ethical being. In this he differs from all other creatures. The mere fact of his living in communities does not make him what he is not by nature. Communal lite may strengthen his moral qualities; it can not engender them. Of the sub-animals, many exhibit a relative ly high degree of intelli gence, but they do not develop moral traits. They make no progress. A study of their nature and habits throws but little light on the early history of man. It is probable that under unfavorable conditions he has degenerated. We see many instances of this in the case of individuals. Again, under the influence of great men, who have sporadically appeared, certain peoples have made remarkable and unexampled progress. The great moral teachers of mankind belong to this class: they have left on record lessons, the validity of which time does not impair. They are beacons, pillars of fire, in the dim distance toward which the best men have been ever looking and striving. The canons of prudence as deduced from experience have great weight, it is true. Such a dictum as, "Honesty is the best policy," must be traced to this source. No great moralist ever maintained, or even admitted that he who lived an upright life would be the loser by it. "Godliness is profitable to all things." If we assume that our moral powers are nothing more than a congeries of psychic energies having a material origin, it is hard to see how men ever came to acknowledge the binding force of an obligation, the fulfillment of which will deprive them of all that men are wont to hold dear, except the approval of a good conscience. The strongest evidence for the inherent nobility of man, is the almost universal detestation of the hypocrite. Hypocrisy is the homage vice pays to virtue. Nobody willingly has dealings with the man who says one thing when he means another who professes to be one thing when he is something else. It is more natural to take a man at his word, than to distrust him This trait of human nature is strikingly exemplified in the credulity of children. The honest man never voluntarily degrades himself to the level of a disreputable environment; the rogue often raises himself to the moral elevation of those about him, under the stimulus of his diviner part-his better nature is momentarily victorious over his baser. Does the man act more in accordance with human nature who, when thrown among thieves and liars, steals and lies, than he who peremptorily and persistently refuses to tell an intentional untruth or take what is not his own, no matter how great the temptation? Is the homo improbus more nearly the natural man, or man in a state of nature, than the probus homo? Unless I have read the recent literature of evolution to little purpose, a superhuman element in the constitution of man is more generally recognized to-day, than it was half a score of years ago. Or, if superhuman be too strong a word, we may substitute super-material, withont changing the force of the admission. The pendulum of human thought is slowly swinging nearer the view-point of Plato and Berkeley than that of Moleschott and Buechner. Some significant utterances are found in the recent work of a radical evolutionist: "A First Book in Organic Evolution," by Dr. Shute. He says: "The mind is conscious of its personality; conscious of the external world through the innumerable perceptions which reach it through the nervous system; conscious of its power to build its percepts into concepts, and to reason about them; conscious of its power of choice and of causing motion; and conscious of itself, therefore, as a cause in producing effect; and, finally, it is conscious of its power to adapt means to an end,-in short, it knows that it has the power to design." Again, "Well may we say with Matthew Arnold, that there is immanent in the cosmos an eternal soul, not ourselves, that makes for righteousness. This double assertion, that there is a soul in the universe outside of ourselves, and that this soul makes for right conduct, is the basis of fundamental importance in all religions. There are many religions in the world, and many creeds of the one great religion of christendom. They differ in many of the transcendental doctrines that they teach, and in many of the rules of conduct that they prescribe for their adherents; but they all contain as their most fundamental and vitally important basis the double assertion that there is a soul of the universe, and that this soul makes for right conduct. The assertion may be thickly overlaid with superstitions and petty rites by the untrained and dull intelligence of low races, as in the Eskimos; or it may attain a high degree of development, as among the Jews. The refinement and beauty of the double conception is more enhanced with social evolution. Just in proportion as civilization advances, and men come to reason more carefully and entertain wider views of life, just to that extent do they come to value more highly the essential truths of religion, while they attach less importance to many superficial details. Perhaps the most remarkable social phenomenon to be observed in many communities, is what we may call psychic stagnation. There is clearly traceable progress up to a certain point, then the ruling class begins to set itself against all change, looks only toward the past and directs its energies toward the maintenance of the status quo. All innovation is discouraged, and in time all desire for it in the body politic is extinguished. It is as if a man settled in the wilderness, cleared a small plat of ground, built himself a hut, then tried to be as comfortable as he could, but refused peremptorily and persistently to clear more land, or to construct a better dwelling. We find persons thus disposed in every community, but it is hard for us to conceive how a whole nation can be brought or get into a state of stable equilibrium. Such seems to have been the fate of China and Turkey, to name but two contemporary examples out of many that might be adduced. It is doubtful if Europe made any progress for nearly a thousand years after the fall of the Western Empire. There is hardly a doubt that Rome was morally worse in the time of Christ, and perhaps for nearly a century afterward, than it was in the time of the Punic wars. We are amazed at the ruthlessness of the proscriptions and the abject servility of the optimates. We seem at times to be reading the annals of the king of Dahomey. We wonder |