The circumstances in favour of the more favourable view of Brunehilda's character, are sufficiently well attested. That she was the superior in every respect to Fredegunda probably she felt herself, and as probably the latter was made to feel. Gregory of Tours was not merely struck by the beauty of her person and her engaging manner, but he has also remarked upon her good sense and her agreeable conversation. Sisterly affection appears in the first instance to have precipitated her into a conflict that ended but with her life. Her sister's murder was followed by those of Sigebert and Merowig; and it is not a little remarkable that though it is not doubted who was the instigator of these crimes, the name of "monster" is never applied to Fredegunda, but reserved for the familiar appellation of her victim. When we consider how generally vague are the charges against Brunehilda, and, regarding what is otherwise known of her, how improbable, I think some suspicion of an undue leaning on the part of the Frankish historians will not be altogether misplaced. My own opinion is that she was one of those remarkable women who from time to time astonish the world; one, whom for her superior knowledge and acquirements, the rumour of a rude age gifted with supernatural powers. And I am farther inclined to think that in the course of time the characters reported of her from opposite sources became finally so antagonistic, that they came to be considered as those of two distinct persons; and with a reference to the eternal enmity between Fredegunda and herself, she became more world-wide famous than has been hitherto supposed, as both the Criemhilda and Brunehilda of the _Nibelungen Noth_. Many circumstances may be brought forward to support this latter view. [Footnote 8: Why do your correspondents adopt the barbarous French corrupted form of this name, "Brunéhaut?"] SAMUEL HICKSON. St. John's Wood. COVERDALE'S BIBLE. (Vol. v., p. 59.) The answer of our friend MR. OFFOR to the inquiry of your correspondent H. H. H. V., Vol. v., p. 59., would have required no remarks but for the paragraph which follows his description of the copies of Coverdale's Bible in his valuable collection. That paragraph was as follows:-- "The introduction of the words _from the Douche and Latyn_ has never been accounted for; they probably were inserted by the German printer to make the volume more popular, so as to interest reformers by the German of Luther, and Romanists by the Vulgate Latin. The translation is certainly from the Hebrew and Greek, compared with Luther's and the Vulgate."