she herself has brought no such charges against her brother, but left the matter in silence. We cannot but think that it would have been better for Miss Martineau's reputation if her biographer had followed her example. But, though we must object to Mrs. Chapman's views on this point, and on some others, we must add that her part of the second volume is prepared with much ability, and is evidently the result of diligent and loyal friendship. Miss Martineau could not have selected a more faithful friend to whom to confide the history of her life. On two subjects, however, we are obliged to dissent from her statements. One is in regard to Dr. Channing, whom she, for some unknown reason, systematically disparages. He was a good man, Mrs. Chapman admits, "but not in any sense a great one. With benevolent intentions, he could not greatly help the nineteenth century, for he knew very little about it, or, indeed, of any other. He had neither insight, courage, nor firmness. In his own Church had sprung up a vigorous opposition to slavery, which he innocently, in so far as ignorantly, used the little strength he had to stay." Certainly it is not necessary to defend the memory of Dr. Channing against such a supercilious judgment as this. But we might well ask why, if he is not a great man, and did not help the nineteenth century, his works should continue to be circulated all over Europe? Why should such men in France as Laboulaye and Rémusat occupy themselves in translating and diffusing them? Why should Bunsen class him among the five prophets of the Divine Consciousness in Human History,--speaking of "his fearless speech," his "unfailing good sense," and "his grandeur of soul, which makes him a prophet of the Christianity of the Future"? Bunsen calls him a Greek in his manly nature, a Roman in his civic qualities, and an apostle in his Christianity. And was that man deficient in courage or firmness who never faltered in the support of any opinions, however unpopular, whether it was to defend Unitarianism in its weak beginnings, to appear in Faneuil Hall as the leader against the defenders of the Alton mob, to head the petition for the pardon of Abner Kneeland, and to lay on the altar of antislavery the fame acquired by past labors? Is he to be accused of repressing the antislavery movement in his own church, when there is on record the letter in which he advocated giving the use of the church building to the society represented by Mrs. Chapman herself; and when the men of influence in his society refused it? Nor, in those days of their unpopularity, did Mrs. Chapman and her friends count Dr. Channing's aid so insignificant. In her article on "The Martyr Age," Miss Martineau describes the profound impression caused by Dr. Channing's sudden appearance in the State House to give his countenance and aid to Garrison and the Abolitionists, in what, she says, was a matter to them of life and death. And she adds, "He was thenceforth