of Christianity,” beginning with the “Life of Jesus,” dealing with the “Apostles,” with “St. Paul,” with “Antichrist,” and other studies, leading up to his “History of the People of Israel.” In all these works there is not a line that is not interesting, alike to learned and unlearned. As some one has said, Renan could make Hebrew roots blossom with roses and lilies. But that super-fine art of his was carrying the cause of intellectual and religious emancipation. For these works concerned the constitution of Europe. This Great Britain, with all its physical freedom, is religiously a mere dependency of Judea. Here men were formerly burnt, until lately imprisoned, and even now denied equal advantages, not in accordance with what Englishmen think, but with the opinions of some ancient Jews. The voice of the Jews was the voice of God. But Judea, like the Grand Llama, could rule only while veiled. Renan unveiled it. He did it all the more effectually because in the literary and philosophic spirit. All the ages of Judea, from the first tribal groups to the movement of John the Baptist and Jesus, are assigned their exact place as successive chapters of human history, the natural origin of their mythology is explained, Jehovah takes his seat beside Jupiter and Brahma, Jesus is revered with Buddha and Zoroaster; and all this is done, not by mere opinion, but by impregnable facts, unwearied researches, inflexible veracity. It was also done lovingly. A superstition can survive combat, but not explanation. Renan did much to remove Christianity from the field of militant camps to the quiet province of literary investigation. In the Republic of Letters there is no arbitrary authority. The combat is left to salvation armies,—“theirs not to reason why.” There is a large Renan literature. More than three hundred works represent the efforts of theology to get the resuscitated human Jesus back into his grave again. Renan’s accessible life-work is represented by about twenty-five volumes, of which some are philosophic diversions written amid the heavy labours of his College, and while collecting and preserving for scholars the whole body of Semitic inscriptions. For more than twenty years Renan has been training the young scholars of France—those who are to fashion France in the future, and influence mankind. Those acquainted with his larger works can realise his immense service in elevating the standard of criticism, and establishing the method of exact research and exact thought. But there are other works of Renan, notably his _Philosophic Dramas_, not yet translated, from which may be better gathered the great variety of his ability, the poetic play of his genius, and the charm of his personality, which some of us have personally felt, and which so won all hearts that even the priesthood have not raised discordant notes in the homage and emotion with which his nation has laid him in an honored grave.