Horus: Mighty in Ka's; Favorite of the Two Goddesses: Fresh in Years; Golden Horus: Divine in Diadems; King of Upper and Lower Egypt: Makere (Hatshepsut),-of Amon, whom he loves, who is upon his throne, for whom he has made to flourish the inheritance of the Two Lands, the kingdom of the North and South, to whom he hath given that which the sun encompasses, that which Keb and Nut inclose. She hath no enemies among the Southerns, she hath no foes among the Northerns; the heavens and every country which the god hath created, they all labor for her. They come to her with fearful heart, their chiefs with bowed head, their gifts upon their back. They present to her their children that there may be given to them the breath of life, because of the greatness of the fame of her father, Amon, who hath set all lands beneath her sandals.

Observe how the great, peace-loving queen is called King of Upper and Lower Egypt. To her gods she ascribes all her powers and dignities, and then she comes to the display of her real character in the phrases: "She hath no enemies among the Southerns, she hath no foes among the Northerns." She has enriched Egypt not by conquest but by peaceful commerce. See how she says that in the words: "The heavens and every country which the god hath created, they all labor for her." The passages which follow, especially those from the still standing obelisk at Karnak, which the queen erected, are yet finer than this. We commend them to the reading of those who are interested in the great ancient world that has passed away. We should like to quote extensively from Breasted's translations of the inscriptions of Rameses II, especially those which describe the Asiatic campaign. Here are given, first of all, a most lucid account of the battle of Kadesh with useful, though not beautiful, sketch maps of the valley showing just how the fight was carried to its conclusion. Here also are the accounts which Rameses II has left of his own valor, and the treaty with Khetasar, prince of the Hittites. It is to be hoped that writers of popular papers on the Hittites will take time to study these documents. So do these volumes go on, one after another full of learning, made accessible to the ordinary reader. We commend them without reserve to all who ought to know the great land of Egypt and its ties with its neighbors and friends, and to the University of Chicago express our thanks for this costly undertaking. It is an enterprise to boast of, and worthy of the University's high patronage.

Pauline and Other Studies in Early Christian History. By W. M. RAMSAY, Hon. D.C.L., etc. Professor of Humanity in the University of Aberdeen. New York: A. C. Armstrong & Son, 1906. Pp. xi, 415. Price, cloth, $3.00.

Professor Ramsay is not a clergyman, nor does he profess to be a theologian, but his strong grasp upon the actual conditions of life and thought during the first Christian century make his contributions to New Testament scholarship peculiarly valuable. The theological interpreter is not wise who essays to write about Paul or John or any of their writings who has not carefully considered what Ramsay has already written bearing never so remotely upon those matters. Doctor Ramsay is the Doctor Lukas of our time. According to his own estimate of Luke he is even a bit better than the beloved physician, for he under

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stands the Jewish situation and the Roman situation, whereas Luke, he thinks, was gifted with special sympathy and insight for the Greek situation only. Our modern teacher certainly understands the factors of the Roman problem as well as any man we know since Paul himself, and the Aberdeen professor also surely knows Paul "according to the flesh." Of the fifteen papers brought together in this volume at least half concern that foremost of Christian apostles. We shall quote only from that on the "Charm of Paul": "The fascination of Saint Paul's personality lies in his humanity. . . . Saint Paul lies closer to the heart of the great mass of readers than any other of the apostles; and the reason is that he impresses us as the most intensely human of them all." . . "But the human character alone, even in conjunction with his great achievements, is not sufficient to explain the fascination that Paul exerts over us.” . . . “the reason seems to lie in that combination of qualities which made him representative of human nature at its best; intensely human in his undeniable faults, he shows a real nobility and loftiness of spirit in which every man recognizes his own best self." Herein lay the charm of Paul, namely, in his complete kinship to the real and the ideal man. "He more than any other character in the New Testament may be considered as the embodiment in actual life of the qualities that made the true 'gentleman' (to use the old-fashioned term in the old-fashioned sense)-loftiness of motive, the abnegation of self under the influence of nobler considerations, the tendency to look at all things in life from a generous point of view, the frankness to speak out straight and emphatically against wrongdoing and wrong thinking, combined with that courtesy, that delicate consideration for the feelings of others, that instinctive and inevitable respect for others which rise from true respect for self." We have rarely read in English a finer example of clever and courteous criticism than that contained in Professor Ramsay's masterly reply, in chapter XII, to Professor McGiffert's views on the "Authorship of the Acts." What with thirty-one full-page plates, nine additional cuts in the text, and three maps; what with gilt top, uncut edges, and the best of paper and press work, this book is a joy to the book lover and Bible lover unalloyed.

MISCELLANEOUS

The Invisible Things, And Other Sermons. By J. SPARHAWK JONES. Crown 8vo, pp. 232. New York: Longmans, Green, & Co. Price, cloth, $1.25, net.

In the pulpits of Philadelphia there is no abler or more highly trained mind at work than that of the minister of Calvary Presbyterian Church on Locust Street. For the projection of sheer intellect in translucent English without any accessories of manner, elocution, or delivery, critical and capable judges have called him a wonder. The fifteen sermons before us are the work of a man who secludes himself from everything else in order to concentrate his days and nights intensely on the business of sermonizing. More thoroughly beaten oil is not offered to any congregation in America or England. Yet the sermons do not smell of the lamp; they do not show a hermit's ignorance of the world; they search human

nature keenly; they know the world and its ways; they are at home with actual life; they do business with living men; they are incisively practical, spiritually and intellectually virile. They are so close-tissued and inter-veined that it is impossible to tear out a quotation without losing some of the blood. An impressive discourse is the New Year sermon from Deuteronomy 8. 2: God's leading of the Israelites for forty years to humble them and prove them and test what was in their hearts; life as a school, a place of discipline and test, where we learn the lessons or fail to learn them, and profit by the discipline or fail to profit by it. Whether we learn or not depends in the school of life, as in any other school, on our disposition and desire. We are entered in the school, the Teacher is here, the instruction is offered, but no one is compelled to learn. A man may journey forty years in the wilderness of this world without seeing any miracles, any pillar of smoke, any rocks gushing with water, any brazen serpent for the healing of the camp, any lightnings playing around the top of Sinai. "Yes, strange as it seems, one may pass through this life without perceiving anything mysterious or wonderful about it, anything greatly significant, or momentous, or sublime to arrest attention and call for serious reflection. One may go into battles and captivities, into deaths and dark places; great billows of trouble may roll over him; little insect cares may buzz around and sting him, and yet leave him insensible, inert, stolid, stupid. In this school of life no one is compelled to learn anything about God or himself, about duty or destiny. All the apparatus for instruction is here, hung up along the firmament and flashing among the stars; here are maps and diagrams; yonder revolves the celestial mechanism-the mighty driving-wheels of creation revolve ceaselessly and noiselessly around us. Here, too, are providential lessons, startling coincidences, gleams of poetic justice, monumental examples, dark mysteries, ominous intimations. Here are flashing cataracts, the lambency of northern lights, the silentness of forests, the majesty of mountains, the dim, mysterious, and awful seas. Here, too, is the Bible with the experiences and visions of prophets and apostles. Here is the Person of Jesus Christ, and his crucifixion, and resurrection; and here is the Christian Church, age after age, surviving kings and empires, and triumphing over all. Here is the long history of mankind, the vast chronicles of the globe since our race has been upon it, all suggestive of plan, purpose, progress; yea, verily, the earth itself is full of books, philosophies, creeds, ideas, expectations. And yet no one is compelled to learn anything. Knowledge of the truth, information as to reality, are not forced upon any; and so it is possible for many to fail to perceive the spiritual meaning of events or to feel the intended and legitimate force of experience. There is teaching enough, line upon line and precept upon precept, given to all of us, as we journey through the years. Deep intuitions and mighty presentiments surge within the soul and overshadow it from without. Admonitions are blazoned and thundered overhead, and under foot, and all around us. Those who care to learn and understand will listen and look, will be attentive, inquiring, docile, solicitous. The whole matter turns upon the individual desire, and will, and

choice and effort. An Almighty Hand leads men through this mortal life, through the austerities of winter and the glories of summer, through old years and new years, through sickness and health, through quaking bogs and along dizzy ledges and upon beetling crags, down into the shadows of the valley and up toward the sunlit peak; but it is an invisible Hand, and many do not recognize or even suspect it. If that powerful Hand were made bare so that none could doubt or forget its presence and leadership, then much of the education and discipline and development of the soul through life's experiences would be impossible. Right character cannot be forced; it is built up by the action of man's will, in layer after layer of successive right choosings. It is man's free preference for the right that makes the righteous man. It is the listening ear, the attentive and docile spirit that makes man a learner in this school of life where Christ is the teacher. Without this the wonders of the universe and the experiences of years avail nothing. It is not enough that God has hung the earth upon nothing, and lit it up with sun and moon and stars, and curtained it with thick clouds, and rimmed it with crimson twilights of morning and of evening, and overarched it with rainbows; it is not enough that ages and kingdoms are rolled up like a garment and laid aside like a vesture; it is not enough that the personal life of men and women is full of pathos, toil, tragedy, sorrow, throbbing with promptings and suggestions, aching with prohibitions and urgings, sore with sharp regrets and dull remorse. Unless men and women attend, observe, give heed, reflect, ponder, and care to learn the truth, to know the will of God, to find the path of Life, the great Teacher himself cannot teach them anything, and the unspeakable privilege of existence with the dignity and glory of their creation originally in the image of God, is utterly wasted on them; so that it were better for them if they had never been born." One thing that makes Sparhawk Jones's preaching practical is that almost, if not quite, every sermon closes with a direct and searching application of the truth it contains to the individual heart and conscience, and a straight appeal and summons to his hearers for the immediate choice and action called for by the truth just presented.

Life That Follows Life. By JOHN BALCOLM SHAW. 12mo, pp. 128. New York and Chicago: Fleming H. Revell Company. Price, cloth, 75 cents, net.

"Where and What is Heaven?", "Recognition in Heaven," "Relationships After Death,” and other similar topics are discussed in eight brief chapters, in a familiar rather than in an original way. To the first chap ter are prefixed Sir Edwin Arnold's verses on "The Death of Tennyson" -a response to the Laureate's last poem, "Crossing the Bar":

No moaning of the bar; sail forth, strong ship,

Into that gloom which has God's face for a far light.

No moaning of the bar; musical drifting

Of Time's waves, turning to the eternal sea;

Death's soft wind all thy gallant canvas lifting,
And Christ thy Pilot to the peace to be.

The chapter entitled "The First Five Minutes After Death" begins with an incident once told by Canon Liddon in St. Paul's Cathedral. "A retired

captain of the British army, fond of relating his world-wide experiences, was describing some of his most surprising adventures, when stopping suddenly in the midst of his stories he exclaimed with emotion and solemn earnestness: 'But gentlemen, wonderful as these things were, I am expecting soon to see something far more wonderful.' The company were much surprised and mystified at this sudden exclamation and altered manner. The veteran soldier was seventy years old; and as he was retired from service, and his traveling days were over, they wondered what he could mean. When they asked his meaning, he was silent a moment and then replied: 'During the first five minutes after death.'" Bishop Warren had his first real view of Oriental life at Alexandria in Egypt. Leaning out of a window that overlooked the public square he gazed down in long silence on the strange scene: the swarming plaza, the Oriental costumes, the camels, the donkeys, the half-naked boys plashing their brown legs in the fountain-basin; and when at last he drew in his head with eyes full of wonder, he said: "Well, if heaven is any more of a surprise than this, I shall be unspeakably astonished." This author holds that the soul at the moment of leaving the body enters immediately on the conscious life of the spirit world, and that the souls of the blessed are at once with Christ in paradise, without any purgatory, or sleep, or delay, or intervening interval. This we suppose to be the common belief of Christian people in general. In accord with this belief he quotes the lines of Cardinal Newman, who, spite of the Romish doctrine of purgatory, makes the dying man declare, in "The Dream of Gerontius":

I ever believed

That on the moment when the struggling soul
Quitted its world case, forthwith it fell

Under the awful presence of its God,

There to be judged and sent to its own place.
What lets me now from going to my Lord?

And Newman makes the angel answer the dying man:

Thou art not let, but with extremest speed

Art hurrying to the just and holy Judge.

As

The author believes the dead know what we are doing on the earth. to the possibility of intercourse between them and us, he sees no proof of it. As to the pretended communications which so-called mediums claim to have received, he finds them most unsatisfactory, trivial, and unworthy. He says, "They give us no assurance concerning the departed except that they have sadly deteriorated since their entrance into the spirit world. They were above such puerile exhibitions as table-rapping, and chair-tipping, and piano-moving when here among us, and their writing was sane, sensible, intelligible; whereas now it seems to have neither purpose nor sense. According to the communications which these 'mediums' bring us, immortality must mean insanity, or imbecility and inanity." This small volume concludes with the story of a little waif in Lady Somerset's orphanage who, on finishing his regular accustomed evening prayer, was heard to add: "And, God, would you mind giving my mother a kiss for me?"