The Critical Movement in the Free Church of Scotland. By the Rev. Professor Lindsay 22 35 The Parochial Charities of the City of London." By Walter H. James, M.P. 155 What Hinders the Ritualists from becoming Roman Catholics? By the Abbé Martin Cyprus: Its Present and Future. By R. Stuart Poole, Corr. Inst. France In Italy. By Angelo de Gubernatis Contemporary Essays and Comments:-Theocratic and Atheocratic Equality, 180- Contemporary Literature:-Commentaries on the New Testament, 190-Kalisch's Bible Studies, 196—Curtiss's Levitical Priests, 198 Epochs of Roman History, 200--Cruttwell's Roman Literature, 202-Munro's Catullus, 203 Church and Brodribb's Tacitus, 205-Aristotle's Rhetoric, 206-Aristotle's Politics, 208- Bayliss's Witness of Art, 208-Southall's Epoch of the Mammoth, 210-Scepticism SEPTEMBER, 1878. Mr. Froude's Life and Times of Thomas Becket. By Edward A. Freeman, LL.D., Progress of Indian Religious Thought. By Professor Monier Williams. I. The Legal Position of the Catholic Church in France. By E. de Pressensé The Sun's Corona and his Spots. By R. A. Proctor 165 242 286 310 322 The Life of Jesus and Modern Criticism. By Professor Bernhard Weiss Cavendish College: An Experiment in University Extension. By the Rev. Prebendary Antiquities at the Paris Exhibition. By François Lenormant Contemporary Essays and Comments:-Difficulties of the Pulpit, 402-Mr. Trelawny Contemporary Literature:-Miller's History of Irvingism, 412-The Supernatural in Nature, 413-Montesquieu's Works, 413-Greenwell's British Barrows, 414- Thomsen's Relation between Ancient Russia and Scandinavia, 416-Testa's Frederick I. and the Communes of Lombardy, 417-Memoir of Charles Sumner, 418-Richardson's Health and Life, 419-Dowden's Studies in Literature, 420— Sir Walter Scott and the Romantic Reaction. By Julia Wedgwood Haeckel and Virchow: The Evolution Controversy in Germany. By Charles Elam, M.D. 540 Contemporary Literary Chronicles :- I. Church History, &c., under the Direction of Professor Cheetham I. The Contrast of Temperance with Abstinence. By Sir James Paget, Bart. 683 II. The Action of Alcohol. By Dr. T. Lauder Brunton III. The Moderate Use of Alcohol True Temperance. By Dr. Albert J. Bernays 700 On Henotheism, Polytheism, Monotheism, and Atheism. By Professor Max Müller The Text of Wordsworth's Poems. By Edward Dowden, LL.D. Originality of the Character of Christ. By George Matheson, B.D. JULIUS MOHL. WHEN, in the beginning of the year 1876, the French papers announced the death of Julius Mohl, a member of the French Institute, and professor of Persian at the Collège de France, it was felt by Oriental scholars in France, England, Germany, and Italy, that not only had they lost a man on whose kind sympathy, prudent advice, and ready help they could always rely, but that some centre of life, some warm beating heart was gone, from which Oriental studies, in the widest sense of the word, had been constantly receiving fresh impulses and drawing active support. The French, better than any other nation, know how to do honour to their illustrious dead, and when the duty of writing Mohl's nécrologue, or bidding a last farewell to their confrère, was intrusted to such men as Laboulaye, Maury, Renan, Regnier, Bréal, and others, we may well believe that all that could be said of Mohl's life and literary work was said at the time, and well said. The mere story of his life is soon told. It was what the world would call the uneventful life of a true scholar. Nor is there anything new that we could add to that simple story, as it was told at the time of his death by his friends and biographers. His more special merits, too, as editor and translator of the great epic poem of Persia, the "Shah Nameh" of Firdusi, have lately been so fully dwelt on by Persian scholars both in France and England, that little could be added to place his literary achievements in a new and brighter light. Since his death, his widow has rendered one great service to her husband's memory by publishing his translation of the "Shah Nameh," or the "Livre des Rois," in a more accessible form.* But there still remains another Le Livre des Rois, par Abou'lkasim Firdousi, traduit et commenté par Jules Mohl, publié par Madame Mohl. Paris: Imprimerie Nationale, 1878. 7 vols. 80. VOL. XXXIII. B duty to be performed to Mohl's memory, and that is a reprint of his annual reports on Oriental scholarship, delivered before the Asiatic Society of Paris, and now scattered about in the volumes of the Journal Asiatique. It is in these reports that we seem to read Mohl's real life; and whoever wishes to study the history of Oriental learning in Europe, from 1840 to 1867, "the heroic age of Eastern studies," as M. Renan justly calls it, could not consult better archives than those contained in the "Rapports Annuels faits à la Société Asiatique, par M. J. Mohl.” Before entering more fully on the importance of those reports, it may be useful, to give, as shortly as possible, the main outlines of Mohl's life, drawn partly from the biographical notices published at the time of his death, partly from private papers kindly communicated to us by his widow and other members of his family. Julius Mohl was born at Stuttgart the 23rd October, 1800. His father was a high official in the civil service of the kingdom of Wurtemberg, and his three brothers all rose to eminence in their respective branches of study-Robert, the eldest, as a jurist and liberal politician; Moritz, as a national economist; Hugo, as a botanist. The education of these four boys was carried on, as is generally the case in German families, as much at home as at school, for the German system of sending boys to a gymnasium, which is a Government day-school, throws a great deal of responsibility and actual work on the father and mother at home. As is generally the case with distinguished men, we hear that in the case of Mohl, too, his mother was a lady of a highly-cultivated mind, combining a great charm of manner with force and originality of character, and devoting herself quite as much to the training of her children as to the humbler cares of her household. Julius showed early signs of love of knowledge, though we may hope that his rising every day at four o'clock in the morning to read books, when a mere child, may be a slight exaggeration, such as often creep into the Evangelia infantice of men who have risen to great distinction in after-life. Be that as it may, Julius Mohl finished his school career at eighteen, and went to Tübingen to study theology. He was a contemporary there of Christian Baur, who afterwards became the founder of the new critical school of theology, commonly called the Tübingen school; and he seems also to have made at Tübingen the acquaintance of David Strauss. Becoming dissatisfied with the narrow and purely theological treatment of Christianity, Hebrew proved to him, what it has proved to many scholars, a rail to slide from ecclesiastical to Oriental studies. Though in 1822 he was actually appointed to a small living, Julius Mohl felt more and more attracted by Eastern studies, and resolved in 1823 to go to Paris, where alone at that time there existed in the Collège de France a school of Oriental learning. He attended at first the lectures of De Sacy on Arabic and Persian, and of Abel Rémusat on Chinese. He did not at once, as is so much the fashion now, devote himself to |