be discovered, nor any of those marks or signs which immediately betray Chinese origin. No date exists by which the age can be determined." We hope the statement is correct which tells us that these manuscripts are to be deposited in the British Museum. Fac-similes are at the same time promised, printed in Hebrew, accompanied with a plan of the synagogue, made on the spot by the Chinese travellers, and the journal of our junior hero, written in English and Chinese. The journal in English would not be a very ponderous affair, the entire expedition having occupied only two months--the residence at Kai-foung-fou, five days. We may usefully remember how the good Chinese, rising so fearfully betimes, did justice to the generosity and zeal of their patroness. Are there not men of might at work upon investigations for the public, who, at their ordinary rate, might have come to abandon this business in forty years, after eliminating fifty pounds of blue-book? _Authors and Books._ LUDWIG FUERBACH, the last great philosopher of Young Germany, whose doctrines have been complacently declared as "more utterly irreconcilable with pietism or orthodox Christianity than those of any of his predecessors," has at length published his course of lectures "On the Existence of Religion," delivered at Heidelberg, from the month of December 1848 to March 1849. With regard to the apparent apathy with which he has regarded the great political events of these latter days, and the reproach that he has taken no active part therein--in which he forms a somewhat unfavorable contrast with Fichte and other great thinkers of the last generation--he remarks: "It will not appear strange that these lectures have not before been published; for what could, at the present day, be more seasonable than a remembrance of the year 1848? And by this souvenir I would also remark, that these lectures have been my only public intimations of activity during the so-called time of the Revolution. My own share in all the political and unpolitical deeds and movements of those times, was merely that of a critical beholder and listener, for the very simple reason that I could take no part in aimless, and consequently headless (silly) undertakings, having foreseen, or at least felt, from the very beginning of the whole movement, that such would be its result. A well-known Frenchman lately put me the question, Why I took no active part in the revolution of 1848? I replied, Mr. Taillandier,[14] if another revolution should break forth, and I take an active part therein, then may you, to the terror of your God-believing soul, be certain that this would be an overpowering revolution, bringing with it the judgment-day of monarchy and hierarchy. This revolution I should, alas! never survive. But I now also take an active part in a great revolution, but one whose true effects and results will be first developed in the course of centuries. For you know, Mr. Taillandier, according to my