said,--and if he did not say, he ought to have said,--'Alas! there is but one man in all Germany who understands my doctrine,--and he does not understand it!' And yet, by his account, Hegelianism and Christianity, 'in their highest results,' [language, as usual, felicitously obscure] 'are one.' Both, therefore, are, alas! now for ever lost. That great problem--to account for the origin and establishment Of Christianity in the world, with a denial at the same time of its miraculous pretensions--a problem, the fair solution of which is obviously incumbent on infidelity--has necessitated the most gratuitous and even contradictory hypotheses, and may safely be said still to present as hard a knot as ever. The favourite hypothesis, recently, has been that of Strauss--frequently re-modified and re-adjusted indeed by himself--that Christianity is a myth, or collection of myths--that is, a conglomerate (as geologists would say) of a very slender portion of facts and truth, with an enormous accretion of undesigned fiction, fable, and superstitions; gradually framed and insensibly received, like the mythologies of Greece and Rome, or the ancient systems of Hindoo theology. It is true, indeed, that the particular critical arguments, the alleged historic discrepancies and so forth, on which this author founds his conclusion--are for the most part, not original; most of them having been insisted on before, both in Germany, and especially in our own country during the Deistical controversies of the preceding century. His idea of myths, however, may be supposed original; and he is very welcome to it. For of all the attempted solutions of the great problem, this will be hereafter regarded as, perhaps, the most untenable. Gibbon, in solving the same problem, and starting in fact from the same axioms,--for he too endeavoured to account for the intractable phenomenon--on natural causes alone,--assigned, as one cause, the reputation of working miracles, the reality of which he denied; but he was far too cautious to decide whether the original thunders of Christianity had pretended to work miracles, and had been enabled to cheat the world into the belief of them, or whether the world had been pleased universally to cheat itself into that belief. He was far too wise to tie himself to the proof that in the most enlightened period of the world's history--amidst the strongest contrarieties of national and religious feeling--amidst the bitterest bigotry of millions in behalf of what was old, and the bitterest contempt of millions of all that was new--amidst the opposing forces of ignorance and prejudice on the one hand and philosophy and scepticism on the other--amidst all the persecutions which attested and proved those hostile feelings on the part of the bulk of mankind--and above all, in the short space of thirty years (which is all that Dr. Stauss allows himself),--Christianity could be thus deposited, like the mythology