of strangers. On the site of the Forum the citizens from the politically opposed Regions of Monti and Trastevere fought bloody battles with stones on appointed feast-days. The Region of Trevi is eloquent of the fierce deeds of the Colonna family, always at war with the Orsini. Their warriors are now forgotten, but the gentle memory of their kinswoman Vittoria remains, linked forever with that of Michelangelo. Mr. Crawford writes justly of their grave friendship, exonerating them from the commonplaceness of passion. With dramatic picturesqueness he tells the story of another and far different woman-Vittoria Accoramboni-the beautiful, baleful White Devil of Italy, whose life is the subject of the sinister play by Webster. Her name is associated with the Region of Ponte. In that same Region another goldenhaired woman, but of white memory, met her death-Beatrice, daughter of Francesco Cenci. The palace of their family still stands in the Region of Regola, "a gloomy place,. . . one might guess that a dead man's curse hangs over it, without knowing how Francesco died." Near it is the little church of Sant' Angelo in Pescheria, where Rienzi held his Vigil of the Holy Ghost. Mr. Crawford portrays his character, and gives a short, vivid outline of his life, that would well bear amplifying in a novel. Throughout these chapters on the Regions are rich scenes which seem like a page from fiction. The style of the book is warm and brilliant, sometimes producing a glow of color, as in the description of the fatal supper in the garden of the Villa Negroni, where the beautiful Vanozza sat with her two sons, Gandia and Cæsare Borgia. The picture is full of heat and light and perfume and evil mystery. But there are other memories than those of crime in the haunted streets and in the sweet, ancient gardens. In the Region of Trastevere stands the Monastery of Sant' Onofrio, where weary Tasso came to end his strange, unhappy life. "It was far from the streets and thoroughfares in olden times, and the quiet sadness of its garden called up the infinite melancholy of the poor poet, who drew his last breath of the fresh open air under the old tree at the corner, and saw Rome the last time as he turned and walked painfully back to the little room where he was to die." In the same Region Raphael passed from the Vatican to the house of the Fornarina, by the gate of the Holy Spiritfrom a heavenly art to an over-bright earthly love. The peace of art brooded always in the churches of Rome, even while her streets were hot with blood. In writing of the artists whose names are forever associated with Trastevere, Mr. Crawford is led to contrast the age that produced them with the present century, finding that modern education which tends to crush individuality, favors the growth of science alone, and science is made to serve the financial spirit. "In old times, when a discovery was made, men asked, 'What does it mean? To what will it lead ?' Now the first question is, 'What will it be worth?' This does not detract from science, but it shows the general tendency of men's thoughts, and it explains why there are no artists like Michelangelo, nor literary men like Shakespeare, in our times.". He Mr. Crawford's opinions on this and other subjects, though given with a certain nonchalance, add to the interest of his Rome to those who know him only as a novelist. defends the Jesuits in a strong paragraph, though he cites a humorous legend to show in what discredit they are held in Rome. In the chapter on Leo XIII. Mr. Crawford draws a well-balanced picture of the Pope and his surroundings. The chapter on St. Peter's closes the book. From the dome of the greatest church in Christendom "you look down on what ruled half the world by force for ages, and on what rules the other half to-day by faith. . . . A thousand volumes have been written about it by a thousand wise men. A word will tell what it has been-the heart of the world." Poets and Theology' "The Great Poets and Their Theology," by Augustus Hopkins Strong, President of the Rochester Theological Seminary, which we very briefly referred to when it appeared, deserves special commendation for its merits as a popular introduction to the study of the greatest poets, ancient and modern. Acting, consciously or not, on the classic Roman rule that a dinner-party should not consist of fewer than the Graces or more than the Muses, Dr. Strong has bidden nine to his board-Homer, Virgil, Dante; Shakespeare, Milton, Goethe; Wordsworth, Browning, Tennyson. His aim is simply to introduce to them the stranger who desires to profit by The Great Poets and Their Theology. By A. H. Strong. American Baptist Publication Society, Philadelphia. $2.50. the acquaintance. One, therefore, does not look to him for the subtleties of criticism, but simply for the outlines of good information. This is what the reader will find-a book of first lessons in this department of literature. As such, it is so well conceived and executed that many who already know something of the subjects will find it instructive to them. Devotees of Browning will be edified by Dr. Strong's account of his conversion to their faith. We commend particularly the chapter on Dante, too long depreciated among Protestants, because misunderstood We think Dr. Strong has used the wrong word in saying that the work of Homer has "possibly" been added to; undoubtedly it has been. The only other word of criticism that we care to set down is that the great poets are not permitted to testify of their theology without rather more of rebuttal from the modern orthodox side than seems to be called for in a work of this kind. This, however, though less to our liking, will doubtless be to many an additional recommendation. University Problems 1 Under this title President Gilman has included a half-score of addresses, given for the most part at university seats during the past twenty-five years. Some of these are largely historical, and deal with problems solved or in a fair way to be, as his inaugurals before the University of California in 1872 and before the Johns Hopkins University in 1876, his semi-centennial address before the Sheffield Scientific School at Yale in 1897, and his paper on "Modern Progress in Medicine," given at Hartford in 1898. Others treat such fundamental themes as "The Utility of Universities," "The Characteristics of a University," and "Higher Education in the United States." All are characterized by the broad and clear vision, the grasp of principles and attention to details, the perspicacity, vigor, and sound sense which Dr. Gilman so amply exhibits in his high office. In our country there are universities and universities, some in reality and some in name, differing as much as a captain in the regular army and a captain of the militia. It is the problems of the genuine university with which Dr. Gilman is concerned. One of these is sectarianism. In foresight of the University Problems in the United States. By Daniel Coit Gilman, LL.D., President of the Johns Hopkins University. (The Century Company, New York.) projects now taking form at Washington in this direction, he said at Harvard in 1886, "It would be a misfortune and an injury, as I believe, to the religious progress of the country if each of the denominations into which the evangelical world is divided were to aim at the maintenance of a university under its own sectarian name." Related to this, and also to other interests, is the problem of endowments. Few rather than many universities is our need, says Dr. Gilman, "but we need them strong." Local or individual ambitions, as well as sectarian rivalry, tend to scattering and weakness, while a wise enlargement of existing foundations will do more good than thrice the expenditure upon new ones. Shall we favor the establishment of a National University at Washington? Dr. Gilman evidently does not, but proposes an alternative plan-simply to enlarge the operations of the Smithsonian Institution so as to include certain specific courses of instruction and research, open to all persons giving proof of fitness to pursue them. Thus a learned society exactly answering to the classical idea of a university may be developed around the nucleus now existing "with less friction, less expense, less peril, and with the prospect of more permanent and widespread advantages to the country than by a dozen denominational seminaries, or one colossal University of the United States." Eminently wise as is this expert advice, we fear it is wasted on those who are hankering for something big, and for the distinction gained by pushing it. On the problem of the higher education of women Dr. Gilman reserves his judgment, while stating the different views with the intimation that the last word has not yet been said, and that the development, around some existing college for women, of a woman's university is "not impossible nor undesirable." As regards the problem of residence, he is not satisfied either with the dormitories or the lack of them, and looks forward to the evolution of student homes "with many of those charms which made conventual and subsequently collegiate life attractive." While Dr. Gilman repeatedly declares that the ancient definition, Societas magistrorum et discipulorum (a union of masters and pupils), is all that is essential to the idea of a university, he insists on the distinctive features by which such a union bespeaks fidelity to its ideal, such as zeal for the advancement of learning and for the discovery and encour agement of unusual talent, devotion to literature, the defense of ideality, a high standard of professional learning, and the cultivation of a spirit of repose. In his address at the inauguration of President Wilson, at Washington and Lee University, he names as the four university watchwords, Letters, Science, Christianity, Politics." The university "looks forward to the simplification of religious faith, and the supremacy of those Christian doctrines which transcend denominations and sects." It is also "bound to study the functions of the State and the conditions of public prosperity, and to bring the experience and wisdom of the world to bear upon the political and social problems which occasion solicitude to every patriot." One of the not least important un.versity problems in America is one which Dr. Gilman does not explicitly name (though it is involved in his looking forward to a time when the voice of the universities shall direct the whole course of public education from the primary school upward). The reforms in the grammar-school curriculum which have been introduced in New England through the influence of the associated colleges plainly indicate that it is only by associated action that the universities can make their influence similarly effective upon the schools of the Nation. For this purpose, and others which readily suggest themselves as requiring an educated public opinion for the condition of National welfare, the foremost problem seems to be in the expansion of the original university idea of a "society of teachers and pupils " in'o a "concert of powers," whose voices, now scat tered, shall speak as one. We have been particularly impressed with a passage in President Gilman's inaugural before the University of California in 1872, in which he prophetically contemplates that transfer of the world's interest from the Mediterranean to the Pacific which furnished the theme of a widely read commencement address in 1898. We have only to add that it is greatly to be wished that this volume could be got into the hands of many ambitious or benevolent persons, whose idea of a university needs transformation into a high ideal. Sir Walter Besant is accompanying Sir Charles Warren on an expedition to the Holy Land, in which he has always been interested. In 1868, indeed, Sir Walter was acting as Secretary to the Palestine Exploration Fund, and most of the editing of the reports of Sir Charles Warren, published under the title of "Survey of Western Palestine," was done by him. A concise summary of the work of this survey was published by Sir Walter Besant in 1886, under the title "Twentyone Years' Work in the Holy Land." Books of the Week [The books mentioned under this head were received by The Outlook during the week ending December 23. Prices will be found under the head of Books Received in the preceding issue of The Outlook. This weekly report of current literature will be supplemented by fuller reviews of the more important works.] RELIGION AND PHILOSOPHY The Student's Life of Jesus, by Professor G. H. Gilbert, of the Chicago Theological Seminary, stands apart in a class by itself from the lives of Christ commonly read. It is a compact and predominantly critical presentation of historical facts in clear distinction from devotional lessons or theological discussions. As such, it is specially adapted to the needs of students, as its title implies, and is a valuable addition to their existing apparatus for Biblical study. While conservative in its conclusions upon mooted points, it is conspicuously free from theological bias. It does not hesitate to admit that the Gospel records are not in every part of equal historic value, or that there have been "unconscious or even designed alterations" of the primitive oral tradition, or that the Virgin Birth (the historicity of which is maintained) is in no necessary connection with the divinity of Christ. Professor Gilbert takes account of all critical objections, and strongly maintains the historical trustworthiness of the four evangelists. But he reminds us that the Christ is infinitely greater than the written Gospel. "The power of Christianity is His spiritual presence, and not the inspiration or the infallibility of the story of His earthly life." (The Macmillan Company, New York.) Mr. Frank H. Sprague has written a little book entitled Spiritual Consciousness, as "the outcome of an independent search for the spiritual viewpoint." It is doubtless true, as he insists, that a normal human life is conditioned on a spiritual view of life. But we strongly object to the author's unethical notion of the spiritual. Genuine spiritual experiences are not realized except by the will to do so; that is, the spiritual is the ethical product of ethical choice. So the Beatitudes exhibit it, and Mr. Sprague is fond of appealing to Jesus as our leader in the ways of the Spirit. Yet he tells us that "genuine spiritual experiences are born in a realm above the personal, and come spontaneously to those alone who have ceased s'riving after results of their own individual choosing." As to this, see John vii., 17. For the development of spiritual consciousness Jesus habitually communed with God as a Being other than himself. Of this there is no intimation by Mr. Sprague, who indeed speaks of God as Spirit, but apparently regards "the Divine" as an impersonal soul of all things. The theory of mental healing which he connects with these conceptions of the spiritual and the Divine transcends the space here available for criticism. In part it is doubtless correct; in part it is equally open to doubt with his statement that "the early Christians enjoyed practical immunity from disease, for the disciples then possessed the gift of healing." For the contrary see 1 Corinthians xi., 30. (Published by Frank H. Sprague, Wollaston, Mass.) The Christ: A Poetical Study of His Life from Advent to Ascension, by O. C. Auringer and J. Oliver Smith, is of unequal merit in its various parts. There are some very good lyrical pieces, as "Bethany" and "Gethsemane." The first stanza of "The Manger" is good poetry; the last is rhymed prose. It is inexcusable to employ "wisting equivalent to "knowing," and a rhymer is hard put to it who has to make "'cept" do duty for "except." (G. P. Putnam's Sons, New York.) as The Christ Question Settled; or, Jesus, Man, Medium, Martyr: A Symposium, etc., and What the Spirits Say About It, by J. M. Peebles, M.D. The main purpose of the author, a leader among Spiritualists, seems to be to put down the "unscholarly chatter of a few Spiritualists who regard Jesus as a mythical, not a historical, person. His own view is that Jesus was "not an intellectually brilliant character, but an ethical religionist who kept the Jewish law," and that the true founder of Christianity, as it now exists, was Paul. (Banner of Light Publishing Company, Boston.) Seekers After God, by William Preston Johnston, is a book of sonnets, mostly upon individual characters. Generally correct in poetic form, little more can be said of it than that it appropriately characterizes those whom it commemorates. (John P. Morton & Co., Louisville, Ky.) Things of Northfield, and Other Things that Should Be in Every Church, by Dr. David Gregg, of the Lafayette Avenue Presbyterian Church in Brooklyn, is a collection of five discourses which he preached to his congregation after a visit to Mr. Moody's annual Bible Conference. They are the sermons of one who has come down from the mount, and wishes things on the plain of common life to be conformed to the pattern shown upon the mount. (E. B. Treat & Co., New York.) The New Testament Emphasized: Based upon a Study of the Original Greek Text, by the Rev. Horace E. Morrow. The author aims to indicate by varieties of type the emphasis as it exists in the Greek original, modified by the requirements of correct elocutionary reading. His work comes to us with high commendations both from ministers and elocutionists, and evinces in no smal degree a careful study of the subject. Nevertheless it requires considerable improvement in order to attain desirable conformity with its ideal. We take for illustration the passage at which we chanced to open the book, beginning at Luke xxiv., 29, and italicize the words printed in full-faced type as specially emphatic: "Far spent❞ 29. "The day is far spent." is the translation of a single word, kékλikev, and therefore "spent " is as emphatic as far. 34. "The Lord is risen indeed." "Is risen" is the emphatic word here, as indicated by the Greek verb nyepoŋ heading the clause. "Risen is the Lord indeed," would exactly represent it. "Indeed" is always emphatic, and hardly requires marking. 36. "As they thus spake." The whole clause is emphatic, not "thus" separately. 44. “Written . . . in the psalms concerning me." The emphasis here belongs not to "psalms" but to "me," as is shown by the Greek emphatic form ἐμοῦ. 46. "To rise... the third day." "Third" is no more emphatic in the original than "day." 47. "That repentance and remission of sins should be preached in his name among all nations." The Greek verb κηρυχθῆναι, heading the clause, indicates that the emphasis begins on "preached;" "all" is not emphatic by itself apart from "nations." Imperfectly as the author's design is realized, we still regard his work as likely to help a very large class of persons, both in the pulpits and in the pews, to read much more intelligently than they at present do, especially if they give heed to the sensible directions of the Preface. The author properly warns all who use his book that its markings are intended as a guide only, and not to be used mechanically, but with all the natural play of the voice in subordination to the intellect and the feelings. (Charles Reynolds, Middletown, Conn.) Five sermons preached by Dr. W. R. Huntington, of this city, at Wednesday noon services during Lent, and related to each other both in theme and treatment, have been published by Thomas Whittaker (New York) under the title Psyche: A Study of the Soul. Dr. Huntington touches no subject upon which he does not throw the light of his singularly luc'd and luminous thought. The Rev. Thomas R. Slicer, minister of All Souls' (Unitarian) Church in New York, has published by request a series of discourses given last winter upon The Great Affirmations of Religion. The sub-title describes it as "An Introduction to Real Religion, Not for Beginners, but for Beginners Again"—that is, for thoughtful minds in an eclipse of faith. It is a book to be commended to such as are "crying for the light" amid intellectual clouds created by the conflicting currents of science and the creeds. It is thoroughly constructive, with few traces of a controversial element, mainly in satirical allusions. We shall not score Mr. Slicer for his inability to see anything but unreason in Trinitarianism, which he chooses, unreasonably as we think, to regard as standing or falling with the so-called Athanasian Creed. He goes far to make amends for it in saying, as his fellow-Unitarian, Dr. Hedge, said long ago, that "Athanasius was right when . . . he declared that Jesus was 'very God out of very God." This, of course, is said from the point of view which regards ethical nature, whether human or divine, as the same nature in man and God, differing only as finite and infinite. But Mr. Slicer will have none of the phrase "mere man," because there is no such thing; the substance, or underlying ground, the animating principle of all existence, is divine. Mr. Slicer's philosophy is monistic: "all dualism is the failure of philosophic courage." He boldly declares that "the Universe is a conscious mind "-pantheistic, some object, yet in line with the saying of Principal Fairbairn, certainly no pantheist, "Nature is spirit." "The sum of being, whose name is God," says Mr. Slicer, in line with Professor Royce, also not a pantheist, saying, "The City of God' is God, while its citizens are free and finite individuals.” The fundamental principle maintained by Mr. Slicer, as the common ground both of science and religion, is that "there is but one energy, and all forces are modes of its manifestation." We are not human yet, as Mr. Slicer repeatedly affirms. The use of religion is to humanize us, helping to Move upward, working out the beast, In this "regeneration from below upward " 66 Among the currents of spiritual power generated by the remarkable life of Phillips Brooks, one of much public significance is the William Belden Noble Lectureship in Harvard University. Among the students whom Dr. Brooks powerfully impressed was Noble, of the class of 1885, a man of admirable character, equally fond of athletics and intellectual pursuits. After graduating, he studied for the ministry in the Episcopal Theological School at Cambridge until his health failed. Years of rest and travel ended in his death in 1896. His wife, a kindred spirit, sought to continue the mission of her husband by founding this lectureship in his name, "to extend the influence of Jesus as the way, the truth, and the life," for "the perfection of the spiritual man and the consecration by the spirit of Jesus of every department of human thought and activity." The first course of lectures upon this foundation has just been published, entitled The Message of Christ to Manhood. Seldom, if ever, is a |