being renewed one thousand four hundred and sixty-one times. Thus closes, on page 240, this full and noble introduction. The review of the authorities then begins. After a preliminary survey of these, Herodotus and Diodorus undergo a searching criticism, which proves the uselessness of these authors for chronological purposes. In the subsequent chapters Lepsius exerts himself to show the relation of the Egyptian to the ancient Hebrew chronology, and he rightly applies to the Biblical reckoning the same rules of criticism which he has employed in regard to that contained in secular writings. In so doing he proceeds on the sole tenable principle that the truth discovered in the course of the healthy development of any science cannot be opposed to Christian truth, but must rather promote it. “For all the truths in the world,” he says, “have from the very beginning presented a union and solidarity against all untruth and error. But in order scientifically to separate truth from error in any department, theology possesses no other method than that which belongs to every other science; namely, rational and cautious criticism. Whatever this may affirm, it is only possible to amend or refute by a criticism which is still better and more cautious.” To him, as to us, the practical religious significance which the Old Testament must have for every Christian reader, seems to have no connection with the recorded dates regarding early periods of time of which the authors and compilers of those Scriptures could have had no exact knowledge, except by means of a purposeless inspiration. “Science must be pursued with reverence and freedom.” With these beautiful words of Bunsen, Lepsius agreed, and he demanded reverence for all that was venerable, holy, noble, great and well-proved, and claimed freedom wherever it was a question of attaining and declaring the truth and his own conviction thereof. This noble principle he also impressed upon his disciples, and we would like to recall it to the memory of those younger men who, in our day, so readily absolve themselves from all that goes by the name of “reverence,” and hold themselves so much the greater and stronger if they can succeed in shaking that which is established, in detecting a blemish upon greatness, or discerning a spot upon the source of light. They have received criticism as an inheritance; but there is only too good foundation for the complaint often repeated by Lepsius, that by them the noblest of all weapons is wielded sacrilegiously, and with special delight for the purposes of destruction. They can learn from the Master, who prescribed the method for a whole science, and aided to erect its mighty edifice, that it is possible to practise reverence and gratitude, and yet maintain one’s own opinion with manly independence, and attack error with the sharpest criticism.