was he a 'God-intoxicated man'; the prophetic fire burned in his soul, without consuming it and it must out in 'thoughts that breathe and words that burn.' And this is still our precious inheritance from him to-day, which we will do well to appreciate and cherish anew in this cold, heartless, irreligious, prosaic time. Let his ringing voice then be reverently heard even through these few, faint, far-off re-echoings of his own soul-stirring elevating strains; for the burden of all he sings, in endless variation of note and tune, his one theme as he himself caught it direct from the melody of Nature and of Man, is THE GLORY OF RELIGION! This very general Introduction to the subject-matter of Jelál's Lyrics must here suffice, as our immediate object is merely to present some specimens of them in a form at once popular and generally intelligible. But the detail of the subject in its historical, philosophical and theological bearings, which would only be confusing here, is reserved for some subsequent discussion. Sir William Jones gave a first popular Epitome of the Mystical System of the Persian Poets, which in its own way has never been surpassed (see Note A), although the subject has been much more profoundly studied and elucidated since his time. A competent discussion of the system of 'the greatest Sufic poet of Persia' (Ethé), would be a valuable contribution to our contemporary Philosophy of Religion. Mr. Nicholson has concisely sketched the parallelism between the doctrines of Jeláleddín and Plotinus, but we must go further and even deeper than Plotinus in order to reach the root of the whole matter. Professor Browne is very helpful, and gives the best Literature, as also does Hughes in his most interesting illustrated Articles; Kremer is invaluable, as also are Professor Palmer on the one hand, and the recent translators and expounders of the early Iranian and Hindu Religion and Philosophy on the other; Whinfield gives an able, lucid Sketch. III.