The first chapter of this volume treats of the general characteristics of Chaldæo-Assyrian society, and naturally opens with geographical and ethnological details. M. Perrot, we are happy to see, pays a well-deserved tribute of praise to Professor Rawlinson’s celebrated work, “The Five Great Monarchies of the Ancient Eastern World,” making, at the same time, long quotations from it, as well as from the researches of Sir A. Layard, M. Hormuzd Rassam, &c. Whilst enumerating the various elements which have contributed to make up the population of Assyria and Chaldæa, our author notices the hypothesis recently put forth by some antiquarians who would number amongst those elements the Aryan one. He maintains that if it did exist it was only in a very small proportion--so small, indeed, that it is scarcely worth taking it into account; on the other hand, if we admit the theories of Messrs. J. Oppert and Fr. Lenormant, we have to register a fact of the most interesting and unlooked for nature. It was hitherto believed that we could not go beyond the families of Sem and of Kusch, which occupied Chaldæa at the time when history is supposed to commence. From certain inscriptions, however, it seems perfectly clear that the oldest idiom spoken, or at any rate written, there, belonged neither to the Aryan nor to the Semitic families, nor yet to any of the groups of languages which are considered as including the old Egyptian. It was essentially an agglutinative idiom, and by its grammatical system, as well as by some of the elements of its vocabulary, it may be assimilated to the Finnish, the Turkish, and other cognate languages. M. Perrot then goes on to discuss the questions connected with writing, religion, and government, and to describe the form of government which prevailed on the banks of the Euphrates and Tigris. The reader will remark that this first chapter is a kind of introduction to the book; for art, which is the outcome of civilisation, cannot be well understood till we are acquainted with the elements from which it originated. Architecture, sculpture, painting, and the industrial arts constitute the subjects of the next seven chapters; and here, again, the eschatological ideas of the Chaldæo-Assyrians give us a clue to the character of the monuments which they raised to the dead. When we say raised to the dead we are guilty of a slight error; for all the researches of Sir A. Layard, Messrs. Hormuzd Rassam, de Sarzec, Botta, and Place have failed to bring to light a single _débris_, whether inscription or sculpture, from which we might know what the Assyrians believed about the destiny of man after this life. In Lower Chaldæa a few monuments have indeed been discovered, but they are extremely simple, and the contrast between Egyptian and Chaldæo-Assyrian art in this respect is wonderfully striking. As M. Perrot remarks, we know a great deal more about the sepulchral rites, the tombs and the funereal remains of the Egyptians than about the