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"If that's the case he never need want for game,' said Bärbele, laughing, and pointing to a troop of ants on the ground.

'Meanwhile the gamekeeper drew nigh. All three girls, as if by a concerted plan, began to sing; they pretended not to notice the gamekeeper, but, from a little embarrassment, they sang in an under tone. "Good day, maidens! why in such a low voice?' said the gamekeeper, stopping to speak to them.

"The three lasses fell to tittering, and stuffed their aprons into their mouths; but Bärbele quickly found her tongue again, and said, "Thank you, Mister Gamekeeper, but we are singing only for our own amusement, and not forsooth to please other folks.'

"Hey-day!' cried the gamekeeper; 'the little lips cut as if they were sharpened on a whet-stone.'

'Sharpened, or not sharpened, whoever doesn't like it may do better if he can,' answered Bärbele pertly. Tonele jogged her elbow, and said, half aloud, 'Don't be so rude, Bärbele.'

"Oh, I can bear a joke,' said the gamekeeper, putting as good a face as he could on the matter.

'The girls, however, were abashed, but they took the very worst means to escape their embarrassment; they rose up, and arm-in-arm went their way homeward.

"May I be allowed to accompany you,' said the gamekeeper.

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'There is the high road, and the road is broad enough,' said Bär

The gamekeeper was half inclined to leave the pert young girls to themselves; but he quickly thought how ridiculous he should appear, and felt that he ought to pay them in the same coin, but he could not. Tonele, by whose side he was walking, had so captivated him, that, for the life of him he was unable to make a single smart retort, although it was not his nature to be shy or backward; so he let the lass have her joke without answering a word.

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Tonele, in order to make some amends for their rudeness, asked the gamekeeper, Where are you going?'

'To Horb,' said he; and if you and your companions like to accompany me, I don't mind treating you all to a bottle of the best wine.'

No, we must stay at home,' said Tonele; and her cheeks grew as red as scarlet.

"We like better to quench our thirst with Adam's wine,' said Bärbele; and that we can get, no thanks to any one.'

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And so on runs the saucy dialogue; wherein the writer shows himself a perfect master of village jesting, and that species of coquettish warfare in which the rural portion of womankind are not unapt to indulge themselves, at the expense of their heavierwitted admirers; misusing, past the endurance of a block,' unfortunate creatures who, like the gamekeeper, have not always the spirit of an oak with but one green leaf upon it,' with which to answer their tormentors.

'Ivo' is a singular tale, of which we find we have not left ourselves space to speak particularly. It exhibits the history of a mind in its progress from infancy to maturity; moulded by the various agencies to which a simple country lad may be exposed; first in his own German village, then during his school education, preparatory to the priesthood, for which he is destined, and lastly those of his early manhood (his being in love is, of course, not the least influential!) that give the finishing to his character, and lead him to abandon the church for secular employment of a more congenial and profitable kind. Of the especial design of the story we are left somewhat in doubt. The sentiments are, at times, such as might become a devout Romanist; while occasionally we have a degree of free thinking about Romish institutions and teaching, that would imply a wish to abate their influence over the minds that may have been subjected to them. The childish thoughts, feelings, and ways of Ivo, are sketched with great truth and tenderness. His innocent questions-'why our Saviour did not make the trees square, instead of round? as they would not have wanted to be sawn;' and 'how can St. Peter ever get into heaven himself, if he has to sit there and open the door for others?' are to the life. There are few who have had children much about them, who have not had such, and far more puzzling queries addressed to them; at times moving a smile, but not unfrequently a sigh, as they may have recognised in the light interrogation, forgotten as soon as uttered, the awful and abstruse questions to which their own spirits, vainly grasping at the incomprehensible, so passionately, but so hopelessly seek an answer; speculations that perplex the understanding and try the faith of the man, springing up spontaneously in the mind (all unconscious of their fearful nature), and hovering on the guileless lip of childhood!

It would be unpardonable to pass over Absalom's illustrations. They are singularly pleasing, thoroughly characteristic, and essentially German.

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With Auerbach we are certainly not so much captivated as his translator and countrywoman: perhaps the reason may found in our harder English head-and heart! Nevertheless, our thanks are her due for some of the pleasing pictures with which she has made us acquainted. But especially do пе feel indebted to the translator of Grimm's collection, for rendering us a service which none can fail of estimating, that of making us feel young again! We have of late imported much bad philosophy and worse theology from Germany: good fairy-tales are, in our opinion, infinitely preferable, and we shall be happy, for the future, to receive them instead.

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ART. VIII. Versuch einer Pragmatischen Darstellung des Augustinismus und Pelagianismus nach ihrer Geschichtlichen Entwickelung. G. F. WIGGERS. Hamburg. 1833.

It is said of Dr. Edmund Calamy, the elder, that he read over the works of Augustine five times. As these works fill ten folio volumes, of not very smooth latinity, we are by no means sanguine that the clerical students of any church in the present day are likely to imitate the example of this industrious nonconformist; and we suspect that a large proportion of even the most assiduous of our own enlightened readers would but laugh at our dulness and simplicity, were we even to hint at the possibility that any of them might venture on such an achievement.-Whatever advantages we may have over our fathers in the range of our modern studies, we still think it may not be amiss to redeem the pledge we gave in a former number of this journal,* to present a digested view of the character of Augustine, and of the influence of his name and opinions on the government and on the theology of the catholic church in following ages. That we may proceed somewhat methodically in the treatment of this large subject, we propose to give a sketch of the country in which Augustine lived, with the outline of its history; to trace the leading facts in his external life; to characterize some of his principal works; to paint the features of his mind, and unfold the philosophical principles which pervade his theology; and, finally, to exhibit the influence of the man, of his position, and of his writings, on both catholic and reformed churches down to the present day.

In sailing up the Mediterranean, you have on your right the northern shores of the great continent of Africa, the seat of ancient empires, and the scene of many a memorable war. Near the northernmost angle of this long and deeply indented coast, opposite to Sicily, between the Atlantean highlands and the sea, from six to seven hundred miles east of the meridian of Greenwich, the waters of the ancient Bagrada mingle with the Mediterranean in the bay of Carthage. The town of Hippo, Augustine's see, eightyfour leagues to the west of Carthage-with Utica at nearly an equal distance from both cities-is situated at the bottom of a large gulf, between the sea and a kind of double navigable lake, stretching inland towards the mountains. This marine inlet is exceedingly picturesque, fringed with delightful groves of olives, and bounded, in the distant prospect, by rocky shores, and lofty cliffs of glittering whiteness. Dr. Shaw, who carefully explored these regions, about a century ago, found the remains

* Brit. Quar. Vol. iii. p. 22.

of pine-apples, trunks of trees, and other tokens of large inundations of the Bagrada over a rich and fertile country. The same learned traveller appears to have fixed the site of Utica. Though he found no triumphal arches or entablatures at Carthage, he discovered the common sewers of that once glorious city, as he rowed along the coast; and, amid the ruins of the vicinity, he traced the cisterns, the reservoir, some of the arches of the celebrated aqueduct, and the Corinthian ornaments of the temples over the fountains which supplied the water, from one of the portals of which he has copied the fragment of an inscription. Only the year before last, Hippo was visited by Lord Feilding and Captain Kennedy. Captain Kennedy describes this city as sloping gently towards the sea, on a hill covered with luxuriant gardens and orchards, and washed on either side by the rivers, Seybouse and Boudjimah. He speaks of the soil as fertile; of the scenery as beautiful; and, easily accessible by land and water, a finer situation, he thinks, could not have been chosen for the residence of the ancient sovereigns of Numidia. But little now remains of its former magnificence: a few shapeless masses of concrete masonry, hewn stones, and foundations, scattered over, or buried beneath, the soil, and the huge cisterns once supplied with water from the neighbouring range of the Djebel Edough, are all that time has left of the palaces of its kings, of the fortifications that withstood Genseric and the Vandals for fourteen months, and of the churches where Saint Augustine raised his powerful voice against the increasing corruptions of the Christians of the fifth century. The captain mentions a sort of altartomb erected in the midst of the ruins to the memory of Augustine, over a grave in which the left arm of the saint was buried with great pomp, in the year 1843, by some French bishops, who obtained the relic from Italy.

The earliest known inhabitants of this part of Africa, appear to have been a mingled race of Lybians and Phoenicians: Augustine refers to the notions of the country people in his time as a proof of this derivation. By their commercial relations with the Greeks of Sicily, and with other countries, they gradually imbibed a taste for foreign manners; and religious rites, either common to them with other nations, or imported from abroad, were added to the original superstitions of their Tyrian fathers. They were an active and ingenious people when Rome was just emerging from obscurity; rich in mechanical arts, temples, palaces, furniture, and arms; not poor in libraries filled with their own histories, and treatises on husbandry and philosophy in their own language. The Greek and Roman writers have extolled their navigation; and their trade with every harbour of the

Mediterranean. From their own territories they carried corn, fruits, wax, oil, furs, cables, and naval stores, which they exchanged in Egypt for papyrus, and fine flax; on the coasts of the Arabian Gulf, for gold, perfumes, pearls, and precious stones; at Tyre, for rich stuffs, tapestries, purple dyes, and elaborate articles of furniture; and in Britain, for the tin and other metals of our native island. Nations in the far off east sent their yearly caravans to Carthage, laden with carbuncles, and other treasures from the regions of the rising sun. The Carthaginians figure in one of the most ancient naval battles of which there is record. The rich mines of Spain were, at a very early period, under their command. In the time of Cyrus, they conquered many of the neighbouring princes of Africa; and not long after, they added Sardinia, and a great part of Sicily, to their empire. Twenty-eight years before the invasion of Greece by Xerxes, the Carthaginians were the first people out of Italy with whom the Romans entered into a friendly alliance. After a series of struggles with the Sicilians, signalized by the most exciting actions preserved in the memory of nations, the Carthaginians were involved, for more than a hundred years, in those fierce and fluctuating wars which fill so large a space in the early Roman history, and which ended in the curse of Rome on the man who should rebuild the ruins of her rival. Afterwards arose another Carthage, colonized by Romans, but destroyed by Maxentius in the reign of Constantine. This city, restored once more from its ashes, was taken by Genseric, king of the Vandals, who was besieging Hippo when Augustine died. In the sixth century, Belisarius restored Carthage to the Roman empire; but, in little more than another century, this ancient queen of Africa was finally razed to the ground by Hassan, the victorious leader of the Arabs.

We have no detailed account of the introduction of the gospel into the African province. It may have come from Alexandria, the seat of a flourishing Christian church from the apostolic age. Men of Cyrene are mentioned among the earliest preachers of the gospel. Tertullian was a presbyter of Carthage in the second century; and from several of his writings we gather that the Christians had already become a numerous and influential part of the Carthaginian population. Tertullian is the oldest of the Latin Christian writers; but, though highly esteemed for the depth of his learning, the brilliancy of his genius, and the fiery energy that glows through his harsh and rugged style, he was a man of narrow views, ascetic in his spirit, and strongly tinged with superstition. Minutius Felix, author of the beautiful dialogue, Octavius, in defence of the Christian religion, appears to have been a Numidian; and Arnobius, the rhetorical and philosophical writer of

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