grammatical forms and syntactic concords, there are gross inac curacies and perpetual variations in these old records-a cir cumstance not to be wondered at when we bear in mind the class from whom the scriveners were usually taken, expert scribes but ill-trained scholars. Several peculiarities of expres sion retained in our common texts of the Apocalypse are traceable to the same origin-the ignorance, hurry, or neglect of the transcriber, and not necessarily the fault of the original author. Of laches of this sort our MS., in common with many other, abounds: Ex. 9. Apoc. ix, 7, ópowparа Apoc. ix, 13. φωνην

ὁμοιοι :

λεγοντα: Apoc. ix, 19. οὐραι Exovoas. We have many instances besides marked in this book and others, but revert to a single sample from the Gos pels: Mark xviii, 14. ẞdeλvypa έστηκοτα. Το our mind it indicates a serious want of judgment to attempt to give currency and perpetuity to such gross mistakes as these, as parts of a standard text of the Greek Testament, especially since their weight is counterbalanced by correct spelling and faultless concords in the same MS. on similar occasions and with the same words. We embalm, as it were, sordid flies in the amber of permanent imprints when we reproduce mere mistakes as the deliberate records of competent scribes, and, in a sense, as the utterance of inspiration. In the case of facsimiles such a course is obvious and correct-every jot and tittle of the MS. claiming presentation to the reader's eye. In John iv, 7, Tischendorf's own Testament reads Tε for me, to drink-a mere peculiarity, and possibly a blunder of the scribe; but in 1 Cor. ix, 4, TEV. We may expect to see π in his next edition, for such is the curious spelling of the Codex Sinaiticus, with a few others. Tischendorf's blind adherence to novelties of this unimportant kind, and slavish, but most unequal submission to the testimonies of the older uncial texts (adopting many readings, on the sole authority of Codex B) rob his texts of much of the weight they would otherwise carry with discriminating scholars. It would puzzle the Leipsic professor himself to specify the advantage we gain from reading av for εv, in the text referred to, when Herodian distinctly declares that it was incorrect to pronounce the word as a monosyllable, even the ruder ancients never having coun

tenanced such an abuse; and gaining no assurance, amid the conflicting testimony of MSS. that such was the word used in the autograph of the Apostle John. This, with sundry other peculiarities, is not to be commended in the learned and indefatigable author of our present Notitia.

We should do him an injustice, however, if we did not, ere we close, describe in one short paragraph some other contents of this interesting quarto pamphlet. His journey was productive of a fertile harvest of more or less value in the shape of fragments of Greek palimpsests, Greek Uncial MSS., Greek cursives, Syrian and Coptic religious works, Hebrew MSS., Samaritan, Slavonic, Abyssinian, Armenian, and a few antiquities of a miscellaneous kind. He has thus succeeded in rescuing from possible destruction some portions of works, the very dilapidated state of which would precipitate their fate by rendering their custodians careless. A small library of antique documents of priceless worth has rewarded his researches, and of these the most important will be placed in our hands by the medium of the press as occasion and leisure shall serve. Amongst other matters contained in the Notitia, in a detail of some fifty pages, we find the commentary of Origen on the Book of Proverbs in Greek, to the text of which Tischendorf appends notes that impugn the correctness of Mai's edition in hundreds of readings. Speaking of Mai's book, he describes some of the blemishes of the text as of prodigious faultinessquæ ex miro errore fluxisse dicas. His own edition is of surpassing interest-full of Scripture quotations, and marked by all the peculiarities of Origen as a commentator.

But the main topic of interest is the disinterred Codex itself, which possesses the unique distinction of being the only copy of the New Testament in Uncial characters which is complete. A wants the greater part of Matthew, besides sundry leaves here and there. B wants half the Hebrews and the Apocalypse. C is only a collection of fragments; while D contains no more than the Gospels and Acts. We need go no further -for the Codices nearest to completeness are A and B., on the contrary, is perfect from beginning to end, and being the gift to the Christian Church of an Arabian monastery at the foot of Sinai, presents us with the singular fact that three thou

sand years after the giving of the Law, from the same spot issues the only perfect copy of the writings of the New Covenant which has survived in its peculiar type to our own times. It is a fresh illustration of the contrast, exhibited in the text of St. John, "The law came by Moses, but grace and truth by Jesus Christ."

It proclaims, moreover, the only use which monasteries and convents have ever subserved, namely, the preservation of manuscript books. On the invention of printing, hundreds of thousands of parchments found their way to the bookbinder as the most proper material for his handicraft. In the presence of the newly-gained faculty of easily and marvellously multiplying printed books, written books became of no value, and were sold to mechanics for the purposes of their trade. Those only that lay hid in monasteries escaped the ravages of the spoiler; and a kind Providence has thus overruled an essentially bad and unchristian institution to good ends. We never knew any other advantage that monkery has brought to the world or the churches, while it has been the parent of a thousand ills-its worst, perhaps, being the representation that spiritual religion is incompatible with common life. Yet, what were Christianity if it were not a blessing and a conse cration for the market and counting-house, the factory and the domestic fireside?

We have but a word to add, and that is this: that critics have been building up a satisfactory text of the Greek New Testament by industrious research and careful collection for the last three hundred years. Every fresh discovery of MSS. has corrected some things, and added and taken away others; but all, like the present magnificent Codex, confirm the essential integrity of the text now in current use. They shake no doctrine; they scarcely affect a single important word, and leave the impression upon the most studious and sagacious minds-those that have most closely sifted the matter, and possessed the rarest qualifications for a correct decision -that the ordinary Greek Testaments, from Erasmus downwards, make no extravagant claim upon our fullest confidence. when they demand to be considered adequate representations of "the true sayings of God."

Theological and Literary Intelligence.

GERMANY.

THE Necrology of Germany is increased by several illustrious names. Baron Bunsen died Nov. 28. Heinrich von Schubert is lately deceased. Prof. Baur, of Tübingen, died Dec. 2. Jost, the historian of the Jews, living at Frankfort-on-the-Maine, is also recently deceased. Duke Paul of Wurtemberg was buried Nov. 29 in Stuttgart. Prof. Dahlmann died Nov. 28. He was one of the leaders in the revolution of 1848, of the same party with Arndt, the brothers Grimm, Gagern, and others, who formed the moderate portion of the Frankfort Parliament. He was a member of the deputation which offered the Imperial Crown to the King of Prussia; and afterwards, when banished from Hanover, he received an appointment as Professor in Bonn.

Prof. Baur, of Tübingen, was born June 21, 1792; became Professor in Tübingen in 1826. At first a follower of Schleiermacher, in his later writings he adopted the principles of the Hegelian system. Notwithstanding the destructive character of his criticism, his last words are said to have been a prayer: "Lord, grant me a peaceful end!" (Herr, gewähre mir ein sanftes Ende.) He was smitten with apoplexy, July 18, and again November 29. His writings are among the ablest in the modern German theology, equally distinguished for research and criticism. He published on the Manichean System, 1831; on Apollonius of Tyana, 1832; on Socrates and Christ (a criticism of Ackermann's work on Plato), 1837; Christian Gnosis, 1835; Catholicism and Protestantism, in reply to Möhler, 1836; History of the Atonement, 1838; History of the Trinity, 3 vols. 1843-5; Paul, 1845; the Evangelists, 1847; History of Doctrines, 1847, 2d ed. 1858; Christianity in the First Three Centuries, 1853, 2d ed. 1860; Epochs of Christian Historiography, 1852; Christianity in 4th and 5th Centuries, 1859; besides numerous articles in the Tübingen Theological Journal (now the Journal for Scientific Theology) and other periodicals. He was the head of the Tübingen school, now so well known; Schwegler and Zeller were among his chief disciples. His chief aim was, by criticism to reconstruct the early history of Christianity, in accordance with the law of a gradual develop

ment.

Christian Karl Josias Bunsen was born in August, 1791, at Corbach, in the German principality of Waldeck. He was educated principally at Göttingen, where he commenced his career in 1811, as a teacher in a gymnasium. In 1816, he visited Paris, and soon after went to Rome, where he married the daughter of an English clergyman, and became private secre

tary to Niebuhr, who was then Russian Minister at the Papal court. In 1827, on the resignation of the latter, he succeeded to his diplomatic posi tion. This post he resigned in 1837, and the year after became Prussian Minister to the Swiss Confederation. In 1841, he was promoted to the ambassadorship to England, filling this high official position till 1853. Since 1853, Bunsen has lived in Heidelberg and Bonn, engaged in literary and theological labors.

His earlier works were upon Christian Hymnology, and Roman Antiquities. His Hippolytus and his Times (Beginnings of Christianity and Mankind), Egypt's Place in History, God in History, and Bible-Work, are monuments of his vast learning and enthusiasm. He requested that Mr. Bird, of the British Museum, and Dr. Brandis, of Bonn, might take charge of any new edition of his work on Egypt. The English translator of that work, Mr. Cottrel, died only a few weeks since.

Of his last moments the following incidents are reported by M. de Pressensé: He "spoke of his wife in the most tender and endearing terms, adding, with noble majesty of thought, that 'in her he had loved the Eternal' (In dir liebte ich das Ewige). He then gave his parting blessing to his children one by one. After this, raising his voice, he prayed: O God! bless my dear friends and my dear native land. May God's blessing attend Italy and Italian liberty.' He prayed in succession for Prussia, Germany, and England: finally for the regeneration of the world. One of his last utterances was a grateful recognition of his obligations to Niebuhr, who, it will be remembered, had first introduced him into public business, and who had remained his faithful friend through life. He then turned to a servant, who had waited on him with tender care and affection, and thanked him cordially. Those recognitions over, he spoke of himself and his career, his feelings and his hopes.

"In spite of all my failings and my imperfections, I have desired, I have sought, what is noble here below. But my richest experience is the having known Jesus Christ. I leave the world without hatred to any one. Nono hatred; hatred is a cursed thing. Oh! how good it is to contemplate life from this elevation. Now we see how obscure a thing our existence on earth has been. Up, up-it does not become darker, but ever brighter, brighter! I am now in the kingdom of God. Hitherto it has only been a presentiment. O my God! how beautiful are thy tabernacles!'

"As his attention was directed to a brilliant sunset, 'Yes,' said he, in Eng lish, 'that is beautiful, the love of God is in every thing.' 'May God bless you forever,' he added in French. Let us depart in Jesus Christ.' Then in German God is life and love, the love that wills, the will that loves.' Afterwards in Latin: Christus recognoscitur victor, Christus est, est Christus victor. He proceeded: 'For him to be is to conquer. There is no death in God. I see Christ, and I see God through Christ. Christ sees us, he creates us, he must become all in all. I desire nothing theatrical, but I wish to say a few words in the midst of my children and friends. I am going to die, and I long to die. I desire to be remembered to every good man, and I beg him to remember me with good will. I offer my blessing, the blessing of an old man, to any one that desires it. I die at peace with all the world. Those who live in Christ, who live loving him, they are his, Those who do not live his life do not belong to him, whatever may be the name by which they are called, or the confession of faith which they sign. To belong to a church or a denomination is nothing. I see clearly that we are all sinners. We have only Christ in God. We exist only in propor tion as we are in God: we are all sinners, but we live in God and we have eternal life. We have lived this eternal life in proportion as we have lived