inference that Nature does not reveal anything of God's moral character.

And this beneficence is regarded as a true expression of love. The thought set forth is summed up in these words,

The early simple conception of Nature as a mother is truer than our modern one of Nature as a sphinx."

The writer then points to the fact that Natural theology was sanctioned by Christ, and incorporated into His teaching. Bearing upon this subject is the paper by the Reverend H. H. Moore, D.D., in the Methodist Review, Jan.-Feb.

THE GOSPEL IN NATURE.

The truth is emphasized that Nature-all the work of God's hand "was very good," and also that the works of Nature are "eminently a manifestation of Infinite power and wisdom,

"The difference between the religion of Nature as it existed then and exists now is not so much because of changes in the physical and vital worlds as in its spiritual and moral department, as a result of man's transgression. If Nature; when constructed, were fitted up to be God's first temple of worship, it must still be rich in primitive facts, laws, wisdom, and moral elements, unless, with the fall of man, all Nature at the same time fell back into unintelligible chaos. This calamity, we know, did not befall it.

"It must also be true that if both the system of Nature and the scheme of Christianity have come from God, the latest one in point of time must be, in its teachings, a second edition of the first. The things created will forever present to the intelligent observer a thought-side, which must proclaim the wisdom and purpose of the Creator.

"Nature and Christianity have been unwisely pitted against each other, as if they were irreconcilable antagonists. Both sceptics and Christians have talked and written as if it were a conceded fact that science and religion are naturally destructive of each other. If the depraved nature of man is regarded as a part of Nature, there is a conflict, and there ought to be; but the fact is, sin is a perversion of Nature, and no part of the original constitution of things."

The writer specially calls attention to the use of Nature in the teaching of Christ, and draws a sharp distinction between the Scriptures recognizing and enforcing Nature's lessons, and the Positive Philosophy trying to divorce the Creator from His works.

SCIENCE AND CHRIST.

William W. Kinsley, in Bibliotheca Sacra for January, begins a series of papers, in which he discusses the mission of Christ from a purely scientific point of view. In this article he answers one of his basal questions:

"Is man of sufficient worth to warrant such condescension and sacrifice on God's part as were displayed in Christ? "

He then calls attention to some of the stupendous results of science-the wonders revealed through the telescope, the microscope, the spectroscope, the marvels of geological research, the type of perfection in man,-all making known to us the high position of man in the universe of God.

"The very scientists who decry Christianity have, by their researches, so exalted our conceptions of man's place in nature as to silence all questioning whether in order to effect his salvation God would consent to such a sacrifice as that claimed, provided this end could in no other way be secured. Most abundant and convincing evidences have been unearthed of the fact that God, after hundreds of thousands of years of patient progressive work reached in man the full and final expression, the ultima Thule of creative thought on this planet."

The writer lets science tell of man-of all the wonders of physical growth, of mental power,-showing

That man is a microcosm, all types of living organisms centring in him and becoming perfected; that he is fast reaching universal sovereignty through his ever-widening knowledge, stretching out his sceptre over the three great kingdoms of the world-the mineral, the vegetable, and the animal-and leaving the imprint of his personality everywhere; that he is the great, the only cosmopolite; that he can hold converse through nature with nature's God. The fact that he can thus, through his susceptibilities, his faculties of memory, of perception, of reasoning, of conceptive, imagination, transmute into a populous world of thought within this populous world of fact without, furnishes prove positive

The views of several of the leaders of the new theology of evolution are given to show that even the science which they advocate, according to their hypothesis, must continually change.

"The boasted science of to-day, is soon to become 'antiquated by the new science of the future, posting on to become soon the contemporary knowledge of the soon to be, to-day. Is this boasted science, then, only the evolution of the form of expression, while the Christian religion remains in substance ever the same? If so, then science has not as much permanence as Christian dogma, over which some scientists make merry.

"In contrast with the fluctuations of pantheism, the doctrines of the Bible appear to greatest advantage; for, here, there is a genuine progress of truth moving from the first with logical sequence, so that the light of the Sun is the same at high noon as when it first appeared in the morning, except that it shines with increased splendor; so the truth of the Bible is ever the same as at its dawning, though increasing in splendor to the light of its rising. Here, then, is permanence of doctrine.

FAITH AND KNOWLEDGE.

Professor A. W. Drury, D.D., in the Quarterly Review of th United Brethren in Christ for January, gives a general statement of the character of Faith and Knowledge, and their relation to each other. His fundamental proposition concerning Knowleege is

"A true theory of Knowledge will take notice of the whole nian and the whole universe, will support all the interests of time and eternity alike, and will do justice to the dignity of man and the character of God. In knowing, there must be a knowing mind and objects to be known. The objects to be known are self, the world, and God. These have an existence apart from the mind's act in knowing. Knowledge is the intellectual cognition of them.

"Faith and Knowledge are often unwisely distinguished and unwarrantably put at variance."

The distinction made by Kant and his followers-denying to religion all scientific ground, but admitting the feeling or susceptibility to faith as the legitimate ground for religion-is rejected as unworthy of a religion which does not want “immunity at the cost of its character and just foundations. It asks to stand or fall with the whole fabric of knowledge." The writer declares that

a vast amount of knowledge. In its spontaneous and individual form we call it faith, or, the product of faith."

3. Cognition of Other Than Sense-Objects.

"The faculty by which men in general become cognizant of religious truth is known as religious consciousness. The same faculty rectified and enlightened by regeneration and the Christian revelation, is known as Christian consciousness."

4. Rational Intuitions. The classes of rational intuitions are the true, the right, the perfect, the good, and the absolute.

These are forms of conceptions or thought back of our spontaneous knowledge, or involved in it, making such knowledge possible."

In summing up, the author says:

"Let it be understood that we begin with individual perceptions and discoveries, and that, from first to last, the concrete character of our investigations is to be kept in view. It

is our duty and privilege to build up theology as the queen of the sciences, and also to vindicate the truth that not only the knowing mind, as Tertullian expresses it, is 'naturally Christian,' but that the universe, with its field for innumerable sciences, is also, so to speak, naturally Christian."

THE STUDY OF THE BIBLE.

William R. Harper, Ph.D., D.D., President of the University of Chicago, in the University Arena for December, presents a number of reasons for the honest, actual, systematic study of the Bible. Probably, the most important of these reasons, and that which bears upon the general subject of Science and Religion is, that

"We should study the Bible because it alone furnishes a true conception of God. The greatest subject, the only subject, for the contemplation of the human mind, is God. Under this subject may be classified all others. Whether we study in the realm of mind or matter, it is the God-question which confronts us. In the last analysis of any question we are brought face to face with this.

"In its manifold form science seems to have erected a wall between us and God, and some of us begin to fear that it is all law and no God. God seems to be receding farther and farther, and who knows but that some time, and that very soon, He will practically disappear? This surely is the tendency of all modern thought. The proper study of the Scripture will counteract this dangerous tendency.

Science tells us much that was not known before as to particular methods and plans of Divine work; but, reaching a point back of which she cannot go, confesses by the mouth of her most gifted teachers the existence of God."

BUDDHIST HELLS.

LEON FÉER.

Translated and Condensed for THE LITERARY DIGEST from a Paper (48 pp.) in Journal Asiatique, Paris, October to December.

L

ANDRESSE, for his version of “The Voyage of Fa-hian,” wrote an extended and instructive Note on the Buddhist hells. He gives the names of these places of torment, and a description of the sufferings undergone therein, without naming the crimes which are there expiated. More recently S. Beal, in his translation of extracts from the Buddhist Scriptures, has taken up the subject. The texts which he gives appear to be the same as those which Landresse had examined. Beal writes generally about the crimes which are punished and the length of the stay in the hells, details which are lacking in Landresse.

The generic name of Hell in Sanscrit is Naraka. The Chinese call it Ti-yo, which signifies a“ terrestrial, subterranean prison." Landresse gives us the name of thirty-two hells, of which sixteen are "little" and sixteen "big." The sixteen big ones are divided into broiling and icy, and there are eight of each kind. The Buddhists of the South have no cold hells. Beal has a description of the eight cold hells, which corresponds almost exactly with that of Landresse. The sufferings of the damned therein consists essentially of cracks or other alterations of the skin, the blood, and the bones, caused by excessive cold.

The names of the first five hells are nearly the same in the Sanscrit, the Chinese, and the Pali. As to the three remaining hells, the names differ in the three languages named. Yet the nine words are all the names of the lotus, adopted, say the Chinese texts, because the ulcers produced by the cold take the form of the different varieties of the lotus flower.

According to one commentary, held in repute among some Buddhists, the names given to the cold hells designate, not the existence of cold hells, but the length of the stay which the damned is obliged to make in each hot hell. According to one text, respected by some, the damned must remain in the first of the cold hells five hundred years, in the second a thousand years, and so on, at the same rate of progression, which reaches 32,000 years in the seventh hell, and 64,000 in the eighth.

It is not easy to harmonize the Northern and Southern texts of the Buddhist Scriptures. These differences, however, are inspired by the same thought: to frighten the guilty and force them to turn away from evil-doing by the prospect of long, varied, and terrible punishments which, as recompense for their bad actions, they will have to undergo after their death.

All the Buddhists agree as to the existence of eight burning hells. These eight, which some double or divide into sections, correspond to one ascending grade in the intensity of the suffering, the duration of the punishment, and the criminality of the condemned.

MISCELLANEOUS.

THE CHINESE DISCOVERY OF AMERICA.
R. SEYMOUR LONG.

Condensed for THE LITERARY DIGEST from a Paper (4 pp.) in
Leisure Hour London, December.

THE WRITER, after discussing the evidences for the remote antiquity of the Chinese, their early acquaintance with the mariner's compass, and the generally reliable character of their history for at least 2000 years before our era, passes to the consideration of their claims to the early discovery of America. HERE is abundant evidence to show the accurate knowledge possessed by the Chinese of the coasts of the Northern Pacific as far as Kamschatka, of which country very full accounts are given by their writers in the sixth and seventh centuries.

T

The distance of Kamschatka from China is given with great exactness, and mention is made of the Aleutian Isles to the east of it, and of the custom of painting their bodies practiced by the inhabitants of these islands. It is not such a very long step from the Aleutian Isles to the peninsula of Alaska, and this, too, appears to be clearly indicated in the Chinese records of that early date.

Further, at the end of the fifth century, the Chinese discovered a country lying a great distance to the southeast of Alaska which there seems to be good reason for placing in Mexico or Central America. The evidence for this discovery is based on the report of a Buddhist priest named Hoei-Shin which was entered on the official annals of the Empire. HoeiShin had returned to China from a long journey to the East in A.D. 499, and he states that he had visited a country which he named Fusang, after a Chinese plant which resembled one that grew in the newly discovered land and which the inhabitants made use of for various purposes. He adds various particulars about the country and says he had been preceded by five mendicant Buddhist monks from some Asiatic kingdom who had introduced the religion of Buddha into Fusang in 458 A.D. An embassy from this distant land is recorded on one occasion, but there is no record of any subsequent visit of the Chinese to it. The evidence consequently rests on the veracity of Hoei-Shin. Attempts have been made to throw doubt on his statements. It remains to be considered, therefore, whether

the particulars mentioned accord with what we know of these countries before their occupation by Europeans. It was certainly not with the Aztec monarchy that Hoei-Shin came in contact; not even with the Toltecs, those somewhat mysterious and apparently more highly civilized predecessors of the Aztecs. His journey was made in the dim pre-Toltec period, of which only the faintest outlines survive. Yet this age was in all probability one of a higher stage of culture than succeeding periods, if it was then, as appears likely, that the vast cities whose ruins still astonish the traveler in Central America, were the abodes of a teeming population, and the seat of a mighty empire. It is obvious, therefore, that we have no right to expect any perfect resemblance of the Mexico of the fifth century to the Mexico of a thousand years later, while, if any points of coincidence exist, the fact must be of great value as evidence.

Now, it is astonishing how many of the particulars in the Chinese record do agree very closely with the well-known facts about the inhabitants of the district of America in question. Hoei-Shin tells us that the people of Fusang had a monarchical government, with different orders of nobility. He speaks of their reckoning time by cycles of years. He mentions also the custom of accompanying royal processions with the sound of horns and trumpets. He says that the houses were built of wood, that iron was unknown, that copper, gold, and silver were known, but not used in exchange, nor much valued. His description of the Fusang tree corresponds to the American Aloe, which is unknown in Asia. On the other he says the natives used beasts of burden, which the Mexicans did not; nevertheless their predecessors may have done so. The only point which appears to present a real difficulty is Hoei-Shin's statement that horses were employed in Fusang, but it is possible that the Chinese character for horse may have been used to indicate an animal more or less resembling it.

[The writer here passes on to the consideration of native evidences in support of the advent of Buddhist priests on this continent, and suggests the possibility that Quetzacoatl, the opposer of the bloody sacrifice of his day, was a Buddhist. The principal evidence for this conclusion is a picture somewhat resembling the head and trunk of an elephant found on the walls of Palenque. Other supposed Buddhist symbols have been observed on monuments, but are of a more uncertain character. Meantime, there is still hope that the old inscription on the walls of Palenque may yet be deciphered; and the author holds it not improbable that in the depths of some yet unexplored ruins may be discovered a bi-lingual inscription, with one portion written in some Asiatic language, and the other in the language of the Palenque inscriptions.]

BLUEBEARD: MARÉCHAL DE RETZ. Condensed for THE LITERARY DIGEST from a Paper (17 pp.) in Belgravia, London, January.

HOW

́OW many of us, even children of a larger growth, know that Bluebeard was no myth invented perhaps to terrify us into restraining our inconvenient curiosity, but an actual fact, a living, breathing man-monster?

The real Bluebeard's victims were not women; they were children, infants from a year old and upwards, and they were counted not by the scores, but by hundreds.

The story of the man whose beard bristled and turned blue when the bloodthirst came upon him appears almost incredible, yet the facts are well authenticated, and present horrors probably unsurpassed in the whole volume of the world's history.

An abstract of the papers relating to the case was made by order of Ann of Brittany, and placed in the Imperial Library. The original papers were in the library at Nantes, and were destroyed in the Revolution of 1789, but an abridgment had been made of them, and they came into the hands of M. Lacroix, the French antiquarian, who published a complete and circumstantial memoir of the Maréchal de Retz, though he was obliged to draw a veil over much that the trial revealed. Yes, Bluebeard was no less a person than a Marshal of

France. He was a councillor and chamberlain to the King Charles VII. He was one of the most famous and powerful noblemen in Brittany, a distinguished warrior and shrewd politician, his intrepidity on the field of battle being as remarkable as his sagacity in council.

He was also a most religious person, constantly reciting fervent prayers and litanies and subscribing largely to the Church and charities.

During the year 1440 a terrible rumor spead through Brittany, and especially through the ancient pays de Retz, which extends from Nantes to Paimboeuf, that Gilles de Laval, Maréchal de Retz, was guilty of crimes of the most diabolical character.

The rumors were whispered under their breath at first by the peasants, so great was the terror inspired by the haughty Sire de Retz, but gradually they grew louder as cottage after cottage missed one of its tiny inhabitants and distracted parents mourned the loss of their beloved little ones.

The Castle of Machecoul, a gloomy structure of sombre and repulsive appearance composed of huge towers, and surrounded by a deep moat, seemed a fitting place for the devil's work that was said to take place within its walls.

When dusk settled down over the forest, and one by one the windows of the castle became illumined, peasants would point to one casement high up in an isolated tower, from which a clear light streamed through the gloom of night, and speak of a fierce red glare which irradiated the chamber at times, of the sharp cries, as of some one in mortal agony, that rang out of it through the hushed woods, to be answered only by the howl of the wolf as it rose from its lair to begin its nocturnal rambles. On certain days, at fixed hours, the drawbridge was lowered, and the servants of de Retz stood in the gateway distributing clothes, money, and food to the mendicants, who crowded round them soliciting alms. Sometimes children were among the beggars; often the servants would promise them some dainty if they would go to the kitchen for it. Of course, generally the little ones accepted the offer with delight; those who did were never seen again.

Children playing in the forest, those sent on errands, and even those left at home when their parents were out, alike mysteriously disappeared. Two or three of the same family in many instances were spirited away. Babies left in their cradles, and youths of sixteen or seventeen-one a diminutive youth of twenty-were among the missing.

In 1440, when several hundred-the exact amount is not known certainly-children had disappeared, the exasperation of the people would no longer be restrained: it broke all bounds, and with one voice they charged the Marshal with the murder of their offspring, whom they declared he had sacrificed o the devil.

On the 10th of October the trial began.
This is the account of his appearance.

His face, at

a cursory glance, showed no trace of his bloodthirsty nature. His physiognomy was calm and phlegmatic, somewhat pale, and expressive of melancholy. His hair and moustache were light brown. But he had one peculiarity which earned for him the sobriquet so well known in nusery lore and by which he will be known while the world lasts. The Marshal de Retz's beard was blue. It was clipped to a point and sometimes looked black, but in certain lights, or when he was powerfully moved, it assumed a light blue hue. A closer examination of the countenance of Gilles de Laval, however, showed that there was something strange and frightful in the man. At times the muscles of the face contracted, the mouth quivered nervously, and the brows twitched spasmodically. He ground his teeth like a wild beast, and then his lips became so contracted that they appeared drawn in and glued to his teeth. His eyes became fixed with a most sinister expression in them, his complexion livid and cadaverous, his brow covered with deep wrinkles, and his beard bristled and turned blue. But in a few moments his features would become serene, with a sweet smile reposing upon them, and his expression relaxed into a vague and tender melancholy.

[The Marshal confessed his crimes. He was hanged and burned by order of the Court. The writer gives various horrible details of the testimony and of his confession.]

Books.

THE REALM OF THE HAPSBURGS. By Sidney Whitman.

London: William Heinemann.

[The author of this work is a singularly acute observer of the idicsyncrasies of nations, and interestingly and vividly describes what he has observed. He is no novice in this line of literature. His "Imperial Germany" is a classic in its way. It is hard to imagine how more and better information concerning Austro-Hungary could be condensed into a volume of three hundred pages than is done here, The author is an exceptionally pleasant writer. Even in his criticisms, which are not rare, and often severe, he knows how to tell the truth smilingly. Particularly in his first chapter, entitled, "Present and Future," he criticises the Hapsburg House sharply for their selfish and Catholic political tendencies.]

THE

HE Emperor of Austria is one of the most characteristic figures in the modern political world. Notwithstanding the many bitter and humiliating experiences through which he and his dynasty and family have been compelled to pass, he has constantly grown in popularity, and now stands as a firm tower in the midst of the bitter strife of the several nationalities which constitute the elements of the Double Empire. The German elements among the Austrians have lost their self-confidence and self-reliance, and have become subject to a bitter pessimism with reference to their own and the Empire's future. But since the Emperor and the entire official world of the Empire decline to make the German cause their own, and the Catholic Church authorities have allied themselves especially with the Slavic elements, how will it be possible for the Germans, separated from their brethren in Germany, to resist the overwhelming masses of the other nationalities? In the nature of the case, this cannot be. All the more is this the case since the national and industrial progress of Hungary in the last tw..nty-five years, since Austria, after 1866, withdrew from the German Confederation, has been remarkable, endangered, however, by the growing influence of the Russian power, and still more by the ambition of the Czechs, who aim to demolish the ideal of political union dominant in Austro-Hungary at present. The Jews, according to a recent census, number 1,643,708 in the Empire without counting those in Hungary who have become Magyarized. More and more it becomes clear what Francis I., at Lemburg, meant, when he cried out: "Now I know why one of my titles is' King of Jerusalem.'' In Vienna there are 118,495 Jews. The Directory of that city contains the names of 500 Kohns, which makes about 2,500 representatives of that family-name in the gay Austrian capital city. The Jews struggle to get the higher positions of influence and to control the money-making businesses. At the University they constitute 19 per cent. of the attendants, at the public school 12 per cent., in the trades-schools out of 6,274 pupils only 110 are Jews-another proof how little the modern Israelite is induced to earn his bread in the sweat of his brow. They control the markets, the business, the finances, and the press of the Capital. The fact that they are excluded from the best society does not interfere with their great and growing power. This fact, in connection with others, explains the development of Anti-Semitism in Vienna and throughout Austria. This influence of the Jews is prejudicial to public and social morality. They are not " productive" in the commercial sense of the word; nor have they produced a single prominent painter, sculptor, artist, or scholar. Their leading characteristic is their business shrewdness.

conviction that, in the face of the palpable defects of our own system, popular law-making “ duly regulated and restricted, would be a valuable reform."

The author goes into a careful study of democracy in old Greece, and the participation in the national councils of all freemen of the ancient Teutonic peoples, tracing thence the rise of representative democracy to its replacement by party government, the defects and evils of which form the chief feature of the volume. On the subject of choosing between parties, which is really the only power reserved to the people at large, he says:

"Rival corporate organizations arise, and contend for the possession of the powers of the State. They assert a necessity for their own continual and perpetual existence from the very beginning, and each claims to be the champion and representative of enduring principles. A corporate spirit, a species of personal selfconsciousness arises. That strong tendency of association whereby some classes of men become bound to one another, and imbibe a spirit of hostility to opponents, asserts itself with immense force. The power of control and decision, at some point, must be vested in certain persons, in every human organization, and party. leadership or supreme power-an arbitrary and intolerant force-within the organization, is thus evolved. In these leaders is practically vested the power to subjugate all the official agencies of the State to their will, so that such will becomes that of the State, and government by the people is only a fiction. The leaders of parties frame all political issues, declare all party-policies, name all candidates for office; and the electors, but choose between rival organizations.

"So strong are the objections to party-government that its entire abandonment has often been urged; but the mercenary forces within the parties forbids their voluntary disbandment. The individual representative, too, becomes, perforce, a party-instrument."

The author thence passes to the advocacy of direct democracy for the United States, that is, of the popular right of initiative, and the popular veto of laws, and sketches a plan for giving effect to his proposals. By this measure only is it possible to achieve the essential conditions of good government, that is, a government by the people, and in accord with the general sentiments and traditions of the people. The people, he contends, are deliberative and conservative, while party-leadership ordinarily devolves on a few leaders who are the most active, the most passionate, ultra, and intolerant men of the whole party. Moreover, neither great party in the United States today will offend any great moneyed-interest, no matter however just and necessary it may be to oppose them in the general interest. FRAGMENTS DU TEXTE GREC DU LIVRE D'ÉNOCH ET DE QUELQUES ÉCRITS ATTRIBUÉS A SAINT-PIERRE. (Mémoires Publiés par Membres de la Mission Archéologique Française au Caire). V. Bouriant. 147 folio pages. Paris: Ernst

Leroux. 1892,

[The publication of these reports was a genuine surprise to scholars. Not since Bryennios gave the world the Teaching of the Twelve Apostles nearly ten years ago has such an important literary find been made as that here published. We have here for the first time extensive fragments of the Book of Enoch, the only apocalypse of the Jews in the inter-Testament period quoted by a New Testament writer, namely, by Jude 14 and 15; then a large fragment of the Gospel of Peter, known to the early Fathers, and about one-half of the Apocalypse of Peter, also cited in Patristic literature. These constitute entirely new sources for the study of primitive Christianity, which was all the more valuable because the Book of Enoch, of which an English translation by Professor Schodde was published at Andover, Mass., in 1882, is known to be partly pre-Christian and partly from the days of Herod; while both Schürer and Harnack, two excellent authorities in New Testament research, place the two pseudo-Petrine works here preserved in the second half of the second century. They thus belong to the very first postNew Testament sources of the Christian Church.]

TH

'HE documents here for the first time published were discovered in the winter of 1886-87 in the necropolis Aklımim, in Egypt by an exploring party under the leadership of the French archæologist Grébaut. Two manuscripts were discovered in the tombs of this city of the dead. One of these, written on papyrus, contains arithmetical and geometrical.problems. The other, written on parchment, contains the Greek fragments of Enoch, the Gospel of Peter, and the Apocalypse of Peter, together with two other smaller fragments of early Christian literature. The second manuscript contains thirty-three pages, 15 centimetres high and 12 wide, and is now dsposited in the Museum at Gizèh. The date of the manuscript is no earlier than the eighth and no later than the twelfth century. The bulk of the volume is taken up by the Enoch fragments. This book, which is the most important of its kind, and very valuable for the study of the New Testament history, hitherto existed only in Ethiopic, although it was known to have originally been written in Hebrew or Aramaic; the Ethiopic, however, being a translation from the Greek. Being thus a translation of a translation, there was a question as to the reliability

of its readings. This was all the more a question because there existed some few Greek remnants preserved by Lyncellus, a 2yzantine writer of the eighth century, which departed seriously from the Ethiopic text. And then, too, the quotation in Jude was at best a very free reproduction of the original if this was correctly preserved in the Ethiopic.

The new fragments, embracing the first thirty chapters of the five hundred and eight of the entire book, and covering about one-fourth of the entire work, in nearly all particulars confirms the Ethiopic readings, and thus gives us a reasonably reliable guarantee that we have this valuable book, from which the author of the New Testament Apocalypse also drew much of his imagery, practically in its original shape and form. The Book of Enoch has engaged the attention of dozens of prominent scholars, and every verse and line has been studied to see what light it can throw on the historical background of the Gospels and the Epistles. Its value is greatly enhanced by the fragments, as we now can have greater confidence than ever in its statements. A comparison of the new Greek fragments with those of Lyncellus show that the two represent, indeed, one text, but two types of that text. Biblical science cannot fail to be profited by the study of these new sources of information.

FAIRBAIRN'S BOOK of crestS OF THE FAMILIES OF GREAT BRITAIN AND IRELAND. A New Edition, Revised and Brought Down to the Present Time. By Arthur Charles Fox-Davies. In Two Volumes, Quarto. Vol. I., pp. 142. Vol. II., pp. 229, all Plates. Edinburgh: T. C. & E. C. Jack. 1892.

There be profane persons who make fun of the "science" of Heraldry, to the horror of Kings of Arms, Heralds, and Pursuivants. There must be, however, a great many people interested in heraldic matters when publishers can be found who expect to be repaid for issuing these splendid volumes relating to Crests alone. The book was originally published in 1859, and its sale has hitherto been chiefly amongst jewelers and seal-engravers. The present edition by Mr. FoxDavies, bringing the work down to last year-the Preface bears date October 1, 1892-contains 30,000 or 40,000 crests, of which some 150 belong to the Smiths, Smyths, and Smythes. The names of the families entitled to crests in Great Britain, Ireland, and the British Colonies-from Aaron to Zymon-are arranged alphabetically. Here is Mr. Fox-Davies's answer to what some regard as a burning question: Who has the right to display Armorial Bearings ?

THE

HE right to use Armorial Bearings depends on the Law of the Land. By the English Common Law-and of course in those States of the United States, in which the English Common Law prevails-direct legitimate male descent is required to be proved from some person to whom Armorial Bearings were recorded and allowed at the Visitations, or to whom Arms have since been granted or exemplified, and, failing such descent, it is necessary to petition for the favor of the Earl Marshal's Warrant to the Kings of Arms that a Patent of Armorial Bearings shall be issued to you. In Ireland the same qualifications are necessary; but, in addition, and in Ireland only, it is within the power and authority of Ulster King of Arms, in cases where a Coat-of-Arms has been borne continuously by a family for four or more generations but without lawful authority, according to his discretion, to confirm those Arms and their usage within specified limitations, with the addition of some mark which shall be readily recognizable as a sign of confirmation. In Scotland the right to bear the Arms or Crest of a family is absolutely confined to the heir-ofline only.

No Lady, whatsoever, is allowed by the Laws of Heraldry to in any way bear or use, in her own right, either Crest or Motto; and Arms, only in a special and distinctive manner.

HOVEDLOVENE FOR DET MENNESKELIGE FÓLELSESLIV (Fundamental Laws of the Human Feelings, Emotions, and Affections). Alf. Lehmann. Awarded the Gold Medal of the Royal Danish Videnskabernes Selskab. Pp. 271. Kóbenhavn. 1892.

THE foreign press has stated, that this book is the first to give a

systematic account of all the human feelings, emotions, and affections, to investigate their laws, and to group them according to their fundamental characters. The book is the result of studies engaged in for the purpose of competing for a prize offered by the Royal Danish Videnskabernes Selskab, in 1887, and embodies the author's later studies and researches; it also contains all the corrections upon the original essay made by Professors Hóffding and Kromann, who were the examiners for the Royal Society. The book is printed at the expense of the Carlsbergfond, and is illustrated and provided with six colored charts.

In the first part, the author gives an historical review of all modern

studies in physiological psychology relating to the bodily life of the soul. In the second, he examines the laws of the special affections, emotions, and sensations. In both of these divisions he follows the still unrivaled method of Sibbern as the most convenient. In the last division, " Bidrag til Fólelsernes Systematik " (Contributions to a Systematic Treatment of Sensations), he contributes the results of his own studies, adopting the following systematic arrangement: (1) Sensations arising from the time-length, and strength of conceptions; (2) Sensations arising from the same conception of different objects; (3) Sensations arising from the relationship of various conceptions of the same object. Under each of these headings the author then groups the specific sensations, feelings, emotions, and affections. He is well aware of the difficulties which are to be encountered by such a classification, but he meets them fairly. Where a rational application of his system seems impossible, he pleads lack of material and the meagre state of data as yet available.

As it is, this volume represents an immense advance upon the former groping in the dark and utter lack of systematic studies. It is a great improvement upon Dumont's labors, against which may be raised the same accusation, which he raised against other systematic efforts, that they were not based “ auf einer wahrhaft philosophischen Grundlage." Bain has given us voluminous expositions of the nature of the various sensations, but the classification he attempted was monstrous. In systematic labors, Nahlowsky and Sibbern stand much higher, and the latter's labors have been the foundation for most of Lehmann's work.

1591-1891.

THE BOOK OF TRINITY COLLEge, dubliN. Royal Quarto, pp. xii-316. Belfast, London, and New York: Marcus Ward & Co. 1892. [The Tercentenary of the Foundation of the University of Dublin, and of Trinity College, was celebrated in July, 1892. As one feature of the celebration, a Committee was appointed to superintend the bringing out of a volume in which there should be a record of the chief events of the College for the last three centuries, a description of the buildings, and other matters. The labors of the Committee have resulted in this superb Quarto. Of the twelve chapters into which the book is divided, five were written by the Reverend Doctor J. P. Mahaffy, the eminent Professor of Ancient History in the University. The chapter on the Observatory is by the equally eminent Sir Robert Ball, Astronomer Royal of Ireland. One chapter does full justice to the "Distinguished Graduates of Trinity, among whom are numbered Archbishop Usher, Bishop Berkeley, at one time of Newport, R. I.; Parnell the poet, Edmond Burke, Oliver Goldsmith, Plunket, Lever, and Tom Moore. There are seventy handsome illustrations, the frontispiece being a full-length portrait of Queen Elizabeth, who, in the Latin inscription under the picture, is styled Queen of England, France, Ireland, and Virginia. The facts cited below in regard to the Foundation of the Collège are of interest.]

QUEEN

UEEN ELIZABETH is called the Founder of Trinity, because the Charter is in her name, and she made some gifts to the institution. With much more propriety, however, might the Foundation be attributed to the Corporation of the City of Dublin The Queen gave some small Crown-rents on various estates in the South and West of Ireland, and afterwards, upon further petition, a yearly gift of nearly £400 from the Concordatum Fund. This last the College enjoyed until the present century, when it was withdrawn by the British Government. From the Elizabethan Crown-rents the College now derives about £5 a year.

sea.

The City of Dublin, appreciating the value to the town of an institution of learning, undertook to grant a site for the chartered college and gave it twenty-eight acres of derelict land, partly invaded by the These acres, in the course of time, have become a splendid property, which now yields a yearly income of not less than £10,000, affording, moreover, a beautiful location for the College buildings and grounds.

The Library has grown from very modest beginnings. In 1600, it contained forty books, ten of which were manuscripts. In 1601, in order to commemorate the battle of Kinsale, in which the Spaniards and their Irish allies were defeated, the English troops subscribed £700 to purchase books for the College. An inference drawn from this is, that "then soldiers were for the advancement of learning." Possibly that is so, but it is significant that the money was subscribed "out of the arrears of their pay." By 1792 the number of printed books in the Library was about 46,000. In the present century the Library has greatly increased, but the chief source of its growth has been the privilege granted by Act of Parliament in 1801, requiring a copy of every book (including every “sheet of letterpress") published in the United Kingdom to be sent to Trinity. This privilege is shared with the British Museum, the Bodleian, the Library of Cambridge University, and the Advocates' Library, Edinburgh. As a result, the printed books in Trinity, when counted in August, 1891, amounted to 222,648. Besides these were 1,938 manuscripts, making a total of 224,586.