the seductive generalization of the solar myth. Max Müller's studies in mythology led him to another field of activity in which his influence was more durable and extensive, that of the comparative science of religions. Here, so far as Great Britain is concerned, he does deserve the fame of an originator, and his _Introduction to the Science of Religion_ (1873: the same year in which he lectured on the subject, at Dean Stanley's invitation, in Westminster Abbey, this being the only occasion on which a layman had given an address there) marks an epoch. It was followed by other works of importance, especially the four volumes of Gifford lectures, delivered between 1888 and 1892; but the most tangible result of the impulse he had given was the publication under his editorship, from 1875 onwards, of _The Sacred Books of the East_, in fifty-one volumes, including indexes, all but three of which appeared under his superintendence during his lifetime. These comprise translations by the most competent scholars of all the really important non-Christian scriptures of Oriental nations, which can now be appreciated without a knowledge of the original languages. Max Müller also wrote on Indian philosophy in his latter years, and his exertions to stimulate search for Oriental manuscripts and inscriptions were rewarded with important discoveries of early Buddhist scriptures, in their Indian form, made in Japan. He was on particularly friendly terms with native Japanese scholars, and after his death his library was purchased by the university of Tôkyô. In 1868 Max Müller had been indemnified for his disappointment over the Sanskrit professorship by the establishment of a chair of Comparative Philology to be filled by him. He retired, however, from the actual duties of the post in 1875, when entering upon the editorship of _The Sacred Books of the East_. The most remarkable external events of his latter years were his delivery of lectures at the restored university of Strassburg in 1872, when he devoted his honorarium to the endowment of a Sanskrit lectureship, and his presidency over the International Congress of Orientalists in 1892. But his days, if uneventful, were busy. He participated in every movement at Oxford of which he could approve, and was intimate with nearly all its men of light and leading; he was a curator of the Bodleian Library, and a delegate of the University Press. He was acquainted with most of the crowned heads