At first dry bread was their

years of hard work and real privation. fare morning and evening, later butter could be added, and still later cheese or meat. They were years of repeated disappointment. One and another position seemed almost within his reach, which would have made possible the prosecution of his investigations, but Halle, Giessen-even a better gymnasium appointment were decided against him. Finally an appeal to the king brought him in 1866 what he asked for, relief from teaching and a continuation of salary. He promptly withdrew to Schleusingen and applied himself to his study. Returning in 1868 to Berlin, he soon received an appointment to succeed Ewald in Göttingen, where he spent the rest of his life.

In the fall of 1891 he made a rapid trip to London, Paris, and Italy, whence he returned October 17th. By the first of December symptoms of a fatal malady were unmistakable; the only hope of recovery or of a continuation of life lay in a surgical operation itself very dangerous. The plans for this were laid with the greatest secrecy. The immediate literary work on hand was completed or provided for. On the appointed day he walked alone to the hospital and laid himself down under the surgeon's knife. The operation over, he seemed for a day or two to be rallying, but sank again and died on the 22d.

His youthful aspiration was to write a history of the Roman Empire from Cæsar to Constantine, to show the three religions at war-to trace the causes of the issue. An indispensable condition of this larger work was the editing of numerous patristic texts, itself a great undertaking, and beyond this he never went towards carrying out his historical plans. In 1865 he could say, "I have long since limited my plans to a critical edition of the Greek translation of the Old Testament, and to editing the patristic texts." Gradually he came to concentrate his researches upon the text of the Greek Old Testament, and here his best critical work was done.

It is not strange, in view of Lagarde's career, that the book before us takes on an apologetic character. The writer says: "My husband has been charged with serious moral faults; it is said that he was often harsh and unjust in his judgments; that he was full of boastings; that he sought strife; that he hated and persecuted; finally that he was embittered by lack of success, although his plans were impracticable." "Lagarde," she continues, "was far from considering himself to be perfect. He dealt with himself more severely than he did with others. He had weaknesses, but they grew out of the very goodness of his nature." The book owes its existence to the natural desire of the wife to refute the charges by means of facts that she of all others has in her possession. With admirable tact she does this by giving extracts from his letters to herself and to a few others, extracts which show Lagarde's great heart and gentle nature. She speaks of the simplicity of his life; of his openness and frankness in personal relations; of the friendships between him and his

pupils. In some cases her championship leads her to justify Lagarde's harsh judgments, by showing them to be none too harsh for the persons involved. This method is the least happy course to pursue, for we cannot be sure but that there is another side to these cases.

We are, however, convinced as we read the pages, that Lagarde was a gentle nature at heart, and that mellower tones were possible for him than the martial music that is still re-echoing now that he has ceased his labors. Men were agreeably surprised as they learned to know him personally, after knowing of his literary work.

Lagarde was a man of strong convictions, and that upon many subjects. Out of these, and we have not to seek far for similar results, sprang his vigor in condemnation of views less consistent. His views were matters of conscience; he could not oppose opinions without condemning their possessors. A wrong opinion was to him an offence against truth, and he who held it was at fault, not simply intellectually but morally also. "I mourn greatly over all the follies I have committed in my life, and over all the good that I have not done. This last book of mine, a really good one, will lose in influence through the sharpness of its criticisms, and that grieves me. Who would be happier than I if there were nothing to criticise!"

He who could write such words and think such thoughts as this about so prosaic a matter as the study of a language, must have been a sympathetic and appreciative man: "Jede Sprache die der Menschspricht und schreibt ist eine neue Seele in ihm."

OWEN H. GATES.

THE BIBLICAL DOCTRINE OF SIN. By Professor J. S. Candlish, D. D. (Handbooks for Bible Classes and Private Students.) Edinburgh: T. and T. Clark; New York: Charles Scribner's Sons. 1893. This compact and pithy manual of a foundation topic in Christian theology belongs to a group of small books favorably known already by Dr. Stalker's Lives of Christ and St. Paul, by brief monographs on separate books of the Bible, and by others on Christian history. The authors are nearly all Scotch theologians. Professor Candlish, the present author, furnishes also the volumes on The Sacraments, The Doctrine of God, and The Work of the Holy Spirit. He bears a name revered in the Free Church. He enters at once upon his subject with a terse, clear style, and in twelve chapters sets forth The Conception of Sin, Views of Other Religions, Truth of the Bible View, Guilt, Punishment, Universality of Sin, Explanations of this, The Fall of Man, Native Depravity, Inability of Man, Inheritance and Imputation, and Elements of Hope. The scope of topics is large and full. The treatment of the first four is notably accurate and adequate; the only lack being in respect to the element of authority in "the commandment" as imparting a quality to that which without it would be only moral wrong; Rom. vii. 13. As he gathers from Scripture that "notions of law and sin are correlative, and it is

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in the light of God's moral law that evil is recognized as sin," and yet that "the essence of sin lies in its not being regulated by conscience," he is obliged to add that “as the power of conscience lies in the divine authority speaking through it, sin would ultimately be traceable to ungodliness, want of regard to God and his law." This seems to make "the work of the law" just the law itself "written on the heart," so that sin through the conscience, rather than the commandment, becomes exceedingly sinful, and this with the "Gentiles who have no law."

American readers will note with interest that God's wrath for sin is not treated as a form or modification of love, but as flowing from justice, -not the broadest view, perhaps, for does not sin collide with more than Justice in God?-while it leads to punishment by use of more than natural consequences; that he does not decide whether the punishment is everlasting penal suffering or extinction of conscious being, the latter implying natural immortality; that the universal phenomena of sin, acutely and closely thought out, are denied to be traceable to any one psychological principle, such as sensuality or selfishness, or explicable by the hypothesis of evolution. Of course, so conscientious a thinker and so able a student of the Bible does not see in the Fall an advance in moral progress, a fall uphill, or question the reality of Satan, or the permanent ongoing consequences of the first sin. "It is hard to conceive of any moral injury to human nature in any one part that would not somehow affect the whole." The view of moral inability so familiar to New England thought, along with natural ability to do right towards God, is maintained, and draws into discussion the will, freedom, "formal and real," heritable tendencies to wrong, while Realism, Creationism, Traducianism, Imputation, Mediate and Immediate,-marked by "exaggerated importance and overminute definition," are relegated to the limbo of extrabiblical and unsettled philosophy. Natural and necessary inferences from Scripture are recognized as properly doctrinal, while those founded on incidental statements in the Bible are discountenanced. The covenant with Abram is allowed only as tacit. "The transaction ('federal headship') is not perfectly analogous to those in which communities or nations have to bear the penalty of actions done by representatives chosen or commissioned by themselves. The notion of a covenant unity and representation of all mankind by the first man does not by itself remove the difficulty arising from their having to suffer the consequences of his sin." Some excellent remarks on the "elements of hope in man's sinful state" conclude this well-wrought and suggestive little treatise.

CHRESTOMATHY OF ARABIC PROSE-PIECES. By Dr. R. Brünnow. Porta Linguarum Orientalium edidit Herm. L. Strack. Pars XVI. Berlin: Reuther and Reichard. 1895. (Pp. x, 312. 52x358.)

This is the fourth volume which the series offers upon the Arabic language. Socin's Arabic Grammar (vol. iv.) has been enlarged for its third edition, and the prose texts which had been included in earlier edi

tions are omitted in consequence. This Crestomathy is prepared as an exercise book to be used in connection with the grammar. The selection which the compiler has made from the literature suitable for this philological purpose, has been with a view to introduce the student to Arabic prose literature, and also to furnish him with a summary of the important events of Abrabian history. He has, therefore, covered the range of literature from legendary narratives down to the eighth century.

To these historical texts he adds three selections from the Kitâbu-lAgânî, which gives notices of their principal poets with selections from their writings, and three suras from the Koran.

There is a full glossary, an appendix giving the genealogy of the Kuraishites, and a chronological table from 622 to 749 A. D.

MANUAL OF GEOLOGY: Treating of the Principles of the Science, with Special Reference to American Geological History. By James D. Dana, Professor Emeritus of Geology and Mineralogy in Yale University. Illustrated by over Fifteen Hundred and Seventy-five Figures in the Text, and two Double-page Maps. Fourth edition. New York, Cincinnati, Chicago: American Book Company; London: Trübner & Co. 1895. (Pp. 1087. 72x42.) $5.00.

The first edition of this great work was briefly reviewed in the BIBLIOTHECA SACRA for January, 1863, in which it was remarked, "This book forms an era in the progress of science, and we are the more pleased with it as an indication of returning vigor to the author after his recent illness." This fourth edition, entirely rewritten and brought down to date, no less distinctively marks an era in the progress of geology, and is a wonderful witness to the long-continued vigor and activity of the author's mind. For a long time to come, it would seem in vain to hope for a treatise upon this subject that should equal the present edition in clearness of statement, fullness of detail, orderliness of arrangement, and general soundness in the principles maintained; for it is scarcely to be hoped that many students will have at once the breadth of the author's knowledge of the subject, together with his wide acquaintance with investigators and long-continued experience in instructing others both in the classroom and through the press. The volume will be found equally valuable to the general reader and to the special student.

In the years 1856 and 1857, Professor Dana published four articles, in the BIBLIOTHECA SACRA, upon "Science and the Bible,” in which were first enunciated some of the most important principles defended in the present volume. Now, as then, the author still infers, from the interpretation of Nature, "that the intervention of a Power above Nature was at the basis of Man's development," and "that the whole Universe is not merely dependent on, but actually is, the Will of one Supreme Intelligence," and that therefore "Nature, with Man as its culminant species, is no longer a mystery" (p. 1036). The whole volume, also, may be profitably read in justification of Professor Dana's views concerning the harVOL. LII. NO. 206.

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mony of geology with the first chapter of Genesis, as published in the Bibliotheca SACRA for April, 1885.

The author, while holding now to a system of evolution, places less reliance upon natural selection than Darwin did, and gives more prominence to the Lamarckian method:

"The theory of natural selection is based on the assumption that variations come singly or nearly so, and that the selected are therefore few compared with the multitudes that disappear. The idea is derived from facts afforded by domesticated or cultivated races. But such races are in a large degree artificial products, selective methods carrying the individuals rapidly in the direction of the variation, and producing, in a few scores of generations, divergencies that in wild nature would require thousands of years.

"The structures are therefore in a strained or artificial state, and deteriorate when care ceases. But in wild nature variations are, in general, the slow and sure result of the conditions--the organic conditions on one side and the physical and biological on the other; they should occur, generally, in a large part of the associated individuals of a species; and being Nature-made, the results are permanent. When, therefore, a variation appears that admits of augmentation by continued interbreeding, progress should be general; and the unadaptable few should disappear, not the 'multitudes.'

"Under such a system of evolution,-evolution by regional progress,— the causes of variation mentioned by Darwin are all real causes. But they act directly, after the Lamarckian method, without dependence for success on the principle of natural selection. Use and disuse, labor, strife, physical changes or conditions, and organic influences act as such, and have their direct effects" (pp. 1033-1034).

THE FIRST WORDS FROM GOD; or Truths made known in the First Two Chapters of His Holy Word, also, The Harmonizing of the Records of the Resurrection Morning. By Francis W. Upham, LL.D., author of "The Church and Science," "The Wise Men," "The Star of Our Lord," "Thoughts on the Gospels," and "St. Matthew's Witness." New York: Hunt & Eaton; Cincinnati: Cranston & Curts. 1894. (Pp. 159. 54x3.) 85 cents.

Dr. Upham is a great admirer of the writings of the late Tayler Lewis, and presents in this little volume an interesting defense of that author's interpretation of the first chapters of Genesis. Dr. Upham maintains that the Bible proves the unity of nature even more clearly than science is able to do. Out of "infinite formless force" he thinks there is described in Genesis the creation (which could only proceed from spirit) of force, which has form; light, which involves motion, and finally life, whose secret eludes the grasp of physical and metaphysical science The volume is the result of much profound thinking, and well deserves. perusal.