When we undertake to trace the gradual development of the Anglo-Saxon of Anno 500 into the Englishman of 1800, the first phase is immeasurably the most interesting and the most important, for in that phase he was at once civilized and christianized. Take away the introduction and development of Christianity from Anglo-Saxon history, and you have left nothing but a list of kings and two or three battles. Now, M. Taine’s exposition of how, when, and through what agencies civilization and Christianity were brought into England may be descriptively characterized as “how not to do it.” His great effort in his introductory chapter is to eliminate Christianity from Anglo-Saxon history, and to give us, as it were, the play of Hamlet with the part of Hamlet omitted--an effort so systematic and persistent as to make us almost regret our volunteered plea for his excuse on the ground of want of familiarity with his subject. Here is his device to escape the necessity of relating the all essential story of the conversion to Christianity: “A race so constituted was predisposed to Christianity by its gloom, its aversion to sensual and reckless living, its inclination for the serious and sublime.” M. Taine has just described (pp. 41-43) the leading characteristics of the _pagan_ Anglo-Saxon mind as manifested in its poetry--“a race so constituted”--and cites in support of his exposition two passages translated from what he asserts to be pagan Anglo-Saxon poetry. The first, _Battle of Finsborough_, we know was found on the cover of a MS. book of homilies, written by some monk, although it may, perhaps, be of pagan origin. The second, and more important one, _The Battle of Brunanburh_, containing the line, “The sun on high, the great star, God’s brilliant candle, the noble creature”[2] (p. 43), is Christian and monkish beyond all peradventure, for it forms a portion of the _Saxon Chronicle_, begun as late as the days of Alfred. The battle was fought in the year 939! We continue: “Its aversion to sensual and reckless living.” This is simply astounding when we remember that M. Taine has just been telling us, through twenty pages, of their “ravenous stomachs filled with meat and cheese, heated by strong drinks,” “prone to brutal drunkenness,” becoming “more gluttonous, carving their hogs, filling themselves with flesh; swallowing all the strong, coarse drinks which they could procure,” etc. And then follows the far more surprising psychological result: “These utter barbarians embrace Christianity straightway, _through sheer force of mood and clime_” (p. 44). Now, M. Taine knows--as we all know--that these pagan Anglo-Saxons were brutal and sensual to the last degree. In personal indulgence, they were what he describes and more. They were pirates, robbers, and murderers.