been the first evidence of the Ethiopian influence? The "Book of the Dead" exhibits as the ground-work of their religion, moral responsibility, of which we find few traces in the Vedas. There is a great similarity between their ideas of duty, and those of the Decalogue, or the seven commands of Abraham, supposed to be so much older. The immortal soul is banished from God by misconduct. Faith charges the body with all sin, and would annihilate it, but Man shall see God at the end of his wanderings. In the Egyptian novel of "The Two Brothers," the belief in transmigration furnishes the machinery. The hero may die as many times as the author pleases. He may become a tree, but at last his sin will be overtaken and he will become a man. The builders of the Pyramids must save their bodies, if they would remain immortal, thus their fear of a people's indignation indirectly caused the erection of their monuments and the preservation of their records. Their literature consisted of religious books, hymns, prayers and incantations and novels. Its wider scientific scope may be discovered by studying the character of the forty-two books of Hermes, as described by Clemens. Fragments of these books are gradually coming to the light. To one class of them, the "Ceremonial books of the Stolists," belongs the "Book of the Dead." From its pages, we quote a few significant sentences. "I am the one who knows," says the Departed. "The Osiris justified in peace is the Sun himself." "I went in as a hawk, and came out as a Phoenix,” and this sentence, which might well be graven over the entrance of the Museum at Cambridge, and which it would be well for Owen and Darwin to consider as they write: "The Sem-sem or genesis of a type is the greatest of secrets!" "Mashallah" a stele dated 4,000 B. C. and translated by Chabas for the Archæological Review of April 15, 1858, contains these sentences. "Having the courage which knowledge gives thee, converse with the ignorant as well as the learned. Is any master quite perfect?" "If it humble thee to serve a wise man, thy conduct suits thy own relation to God. He knows thou art among the little ones! Do not make thy heart proud against him." "The interior of a man is no secret to him who made it. He is with thee, though thou be alone." The plot of the "Two Brothers," of which we have spoken in a theological connection, is genuine. It indicates the moral government of the world, and is illustrated by satirical drawings. In these the world appears upside down, mice are eating cats, women are seizing men, and here, if not in the common heart and wit of man, the authors of the Batrachomyomachia, and the Ecclesiazouse might have found inspiration! The sacred art of Egypt was conventional, but its artist possessed skill of a very different kind. All the portraits in the great work of Lepsius indicate individuality and character. Tuthmosis II. has an unmeaning face, his sister's (whose escutcheons he erased!) is commanding. Tuthmosis, the oppressor, is handsome. Horus looks like the weak enthusiast he was. The Asiatic profile of Ramses II. is well known, and his great father Sethos I. has a still nobler face. Statues of private persons confirm this impression. A squatting attentive figure of a scribe, now in the Louvre, is especially remarkable. Of he Science and Learning of the Egyptians we have indicated enough in the course of this article. The time has not yet come, when we dare, by talking about steam engines and telescopes, to provoke the incredulity of our readers. Lepsius found the roll of papyrus on the monuments of the Old Empire, and an inkstand is carried by a scribe of the Fourth Dynasty. Before Joseph was, Egypt had records and a literature. In a recent lecture on Immortality, Emerson quoted the following words from Van Helmont: "It is my greatest desire that it might be granted unto atheists to have tasted at least but only one moment, what it is intellectually o understand, whereby they may feel the immortality of the mind as it were by touching," and he then went on to say substantially, "the man of courage is he who has tested his parts, knows how they will serve him, what uses they will endure, and of what fibre they are made, so he who deals with eternal things, feels himself eternal." This feeling Bunsen confers upon all those who study him faithfully. It has been said that "Egypt's Place in History" is the "worst written book in the world." A book that undertakes to create a history, by working out an untold number of problems, whose significance can only be felt, whose true sequence can only be perceived by an advanced student, may lay its author open to such a charge, but no one ever did justice to these books without "being lifted upon unseen wings," as Fredrika Bremer used to say; without being kindled by a glow of enthusiasm, drawing nearer to God, and taking hold more consciously of the soul's destiny. This it is to "deal with eternal things!" There is a peculiar fitness in bringing the work of Bunsen adequately before the public at this moment. It is not only that the progress of years has justified him, in many positions which challenged at first the ridicule of the world, but the publication of his fifth volume offers to every student an opportunity to investigate the questions, which have sustained an irreparable loss as it would seem, by the recent death of Dr. Boeckh at Berlin, and Dr. Hincks at London. To a clear statement of his Problems and their key, Bunsen here adds a dictionary and grammar of hieroglyphics, and a complete translation of the Book of the Dead, of which there are several copies, and one, we hope, still in this country. To this is added interesting Egyptian texts with interlinear translations, on which the student may try the merits of the Grammar and Dictionary, and still farther a "complete comparison of the hitherto known Egyptian words, both Old and New, with the Semitic." With such helps, we hope for a generation of Egyptian scholars in this country. We especially welcome the Appendix because it clearly shows the justification of Bunsen's work. True, the name of the Holy Mykerrinus was long a myth, and to-day, his coffin may be handled in the British Museum! True, that men sneered at Bunsen when he demanded an antiquity of 3,300 years, for the reign of Cheops, and lately the independent labors of a Mussulman astronomer claim that the pyramid of Cheops must have been erected in the year 3,285 B. c. ! Still there are not wanting respectable scholars who produce Blair's magnificent tables of Chronology, and devoutly believe with him that the world was made Oct. 23, 4,004 years вB. C. Bunsen's book is a wholesome rack for a cramped brain. In addition then to the great lists of kings, the palace registers. and tablets of the monuments, we welcome in this volume the new text of the age of Cheops, the Sallier papyrus detailing the quarrels of the shepherds. with the native rulers, the inscription at Tanis, which places 400 years, between Ramses II. and the Hycsos rule, and the inscription at Karnak recording an eclipse. The newly discovered tablet at San, containing the Greek translation of a decree, confirms the principles of hieroglyphic interpretation heretofore adopted. It bears witness to an immortal human intelligence, always competent to interpret transient human work. Here too are to be found the amended texts of Philo and others, who have interpreted the fragmentary traditions out of which the story has been in part woven. It is st necessary that a competent Editor should be found for these volumes, who will do in detail what we have attempted in general. The purpose of some of the tables is still obscure, and Dr. Birch only edits the philology of this last volume. BOSTON, October 5th, 1867. CARGLINE H. DALL. "TH THE FEW. HE Faithful are Few," "Turn the words about," And lifted up his head, A holy light and true. "The Faithful are Few' Say not, but rather, A Few Are Faithful; and so be you: And strength for any There is, the right to do." ZETON. TH THEODORE PARKER. A Lecture by JOHN W. CHADWICK. HE progress of humanity is not in a straight line, but in a spiral. It is a series of actions and reactions, but every number of the series leaves the world a little in advance of what it found it. You have heard of rivers that instead of flowing on, right on from source to sea, swerve this way and that, and sometimes so bend back upon themselves, that following their course for miles, the traveller does not find himself an inch advanced in the direction of his journey's end. But the waters of the river are nearer to the sea by every mile that he has travelled on its banks. Such is the progress of humanity, a river that winds in and out and bends upon itself continually. But the direction of its current is evermore the same. Its waters never run up stream. Sometimes it seems as if a good cause would perish utterly. But it never does. What was once an army may dwindle into a mere squad, when its banner is fairly unrolled. The leader of a host may find himself almost alone. But there will come another who shall lead the handful where the army dared not go, shall make of it an army in its turn, again to be depleted at the sound of some more searching and diviner word. The last years of Dr. Channing's life saw one of these reactions, was one of these bends in the great stream of human thought. Many that praised him after he was gone would have been better pleased if God had taken him a little sooner from the earth. "We can thank God," said these men, "for what Channing used to be, but he has given us trouble enough these last years of his life." It had been all well enough so long as he contented himself with abstractions. But when he said that love to God meant love of truth and right; when he inferred from Love to man that war and slavery and intemperance ought not to be tolerated; when he carried his ideas of religious liberty so far as to petition for the release of Abner Kneeland, who had been put in prison on a charge of unbelief and blasphemy, then the demand rose. for a gospel that should have nothing to do with politics or religion, and Channing, who had had so many followers, was left almost alone. He was too famous to be altogether given up. The denomination was not so prolific of great men that he could well be spared. But his own congregation liked his reputation better than his truth. Some tried to follow him, but soon got out of breath. It was but a forlorn hope that was left to him when he died. Had he been a young man, seeking for a pulpit, not a church in Boston would have settled him. But now that he is gone, the churches build his sepulchre, and talk of "Channing Unitarianism" in such a way as would, if spirits ever walked the earth, bring his from heaven to rebuke them for the desecration of his name. But a period of reaction is always the nurse of heroes. Those who can breast its current are the ships to bear the costly freight of human hopes to future destinations And the man who can not merely breast it, but make head against both wind and tide, he is the well armed frigate that protects the fleet upon its way. Such a man as this was educated, nerved and hardened by the reaction which took place during the last years of Channing's life to be his great successor, to convoy the great hopes that he had cherished to their destined ports, and then go forth to other conquests on the seas of God. How many that had sailed with Channing through the pleasant days of his prosperity went with the tide the moment that it turned! How many others went to the bottom like a stone! But there were some that never left Lis side; numbers of tender women, who being neither rum-sellers nor slav:. holders could not help seeing that he spoke the truth; numbers of strong men, of whom the strongest was the man of whom I speak to-night. He had heard Channing's bravest words and liked them best when they were bravest. The tones that frightened others back but lured him farther on. There was a fascination in his courage. It was contagious, and infected many other generous and ardent souls. Thus Channing's work was taken up and carried on. The right to intellectual freedom which he had vindicated was no longer merely admitted. It was boldly used. The little company became a regiment, the regiment a host. years ago last May, the leader died of wounds received in battle. Since then the host has been without a leader, and some that loved the man more than his cause have fallen off. But the main body is intact, is growing larger every day. Will it go right on to victory? Probably not. But if it turns to flee, some will stand firm, and from their number God will choose the bravest for such work as only heroes can perform. Whoever it may be, God help us in the day of his appearing that we may not fail to recognize his face. But seven THEODORE PARKER was the youngest of eleven children. He was born August 24th, 1810, when his father was over fifty, his mother over forty. seven years old. "Sweet and sound," says his biographer, "is the last apple ripening high up the tree, through the late golden days, discovered after the leaves begin to fall." From both his parents he inherited a vigorous constitution, which he soon undermined with overwork. If it had not been vigorous it would have broken down at twenty-five. As it was, it lasted till he was nearly fifty, enabling him for the last twenty years to do the labor of three men, viz. that of a scholar, preacher and pastor, and philanthropist. As a preacher and pastor, he probably worked harder than any other preacher and pastor of his time; as a scholar, his diligence was unexampled, and if he had been nothing else, it would have been enough; as a philanthropist, he worked as steadily and faithfully as if philanthropy was the sum-total of the demands upon his energy. And for all this he would not have broken down at fifty, but for two dreadful physical mishaps that would alone have |