When the Romans saw the son of Kettill (the great chief of the valliant, or the king of the brave as his countrymen called him) leave the city--when they saw him crossing at full gallop the interval which separated him from the Roman army, penetrate even to the centre of the camp, ride in a circle round the tribunal where Cæsar was seated, then, stopping in front of the cruel enemy of 'his country, cast at his feet in silence his casque, his javelin and sword—without doubt they could not prevent a movement of surprise and even of stupefaction. They conld explain neither this unexpected appearance nor the action which had followed it. Cæsar, astonished for a moment himself, broke out into accusations and invectives against the noble though defeated hero, and had him maltreated by his lictors. Vercingetorix had to await for six years, in a dungeon of Rome, the day when, after having served as ornament to the victor's triumph, he would be at last given over to the torture for which he had come to offer himself.

Ancient British triads, the echo of the Druids' doctrines, recognize three degrees of the "Eneidvaddeu”, that is to say, the "giving up, surrender, or abandonment of the soul".

The "first degree" is that of the criminal who suffers the death inflicted by the laws in punishment of his crime. The legal expiation is a sufficient satisfaction for the offense committed, and relieves him from the chastisements he would have to merit in the other world.

The "second degree" is that of the culprit who comes of himself to offer himself to justice. The death which he undergoes not only effaces his crime, but acquires for him besides great merits for the future life.

The "third degree" is accomplished by the innocent man who suffers death for the good he has done", who offers his life for others "in a design of peace and mercy". His soul "will be high in the circle of felicity".

What more admirable, what more true, what more Christian than such a doctrine? Before the coming of the Messiah, the gross-minded and sensual Jews, thanks to a perpetual miraculous action of Providence, had alone preserved the idea of a true God; but the different Pagan nations had all retained a part of the truth, a more or less effaced remembrance of the primitive revelation.* Now, we cannot doubt to

This truth appears more and more evident, and is confirmed still more in proportion to the progress made in the knowledge of the antiquities and traditions of nations in all parts of the world. It has been developed especially in regard to the ancient Celts in a very interesting book, The Patriarchal Religion, due to a Welsh savant, T. James Llalla wg, Secretary General of the Cambrian Institute.

day that the Celts, our ancestors, were the most religious people, we might say the only profoundly religious people, of antiquity. Faith in the immortality of the soul, though mingled with deplorable errors, was more general, more complete, and above all, more lively among them than among any other people, not even excepting the Israelites.

Hence it is not astonishing that Christianity should have gained ground so rapidly in the midst of the Celtic races, and that it should have produced, even from the very beginning, such marvelous fruits. We would be tempted to say that the intensity of their faith is in a direct ratio to the purity of the race. Brittany and Ireland are a very striking example of this; as to Wales, fallen away from Catholic unity, it has remained profoundly religious and Christian.

In the eyes of the soldiers who surrounded the tribunal of the camp before Alise, in the eyes of the people who, six years later, followed the victor's triumphal car to the Capitol, what a contrast between Cæsar and Vercingetorix! What a contrast again in the eyes of posterity between the refined Roman, the exquisite writer, the talented conqueror whose name has become in the world the synonym of the highest degree of glory and human power, and the ignorant barbarian, the warrior of an unfortunate race, which shows hardly anything in history but a long series of disasters! But what a contrast, also, in the eyes of an honest conscience which success does not dazzle, and which can recognize where is true greatness; what a contrast between the man who has only fought for the defense of his country; who, through a sublime abnegation, has been willing to die for it to the death of a criminal, and him who, after having conspired with Catiline, after having ruined body and soul by his revolting debaucheries, has come to seek, in the enslaving of a free people, sure means to enslave his own people, more sure means to enslave his own country. What will be, in the last days of the world, at the foot of the tribunal of Eternal Justice, the judgment pronounced on these two great men? The one who sacrificed all-laws, purity, humanity-to the interest of his pleasure, his ambition, or his pride; the other who, after having consecrated to the defense of his country his genius and his sword, has been devoted to it even to the end, has sacrificed his life and even his legitimate pride as chief of a clan and soldier! A few years later, and the Author of all good, his Creator and his Judge, will descend upon earth into the womb of the "Virgin who shall bring forth a Child". He must undergo, He also, an ignominious punishment and die, innocent, for all guilty men-thus accomplishing the model and

type of all sacrifices, the Sacrifice par excellence, of which the Eneidvaddeu of the Druids was perhaps the distant hope or the sublime presentment. Some years later and the messengers of "good news" will traverse the Celtic forests and cities, from the Mediterranean even to the Orcades, announcing the kingdom of God and promising " peace to men of good will." To prepare the Pagan auditors to believe the great mystery which has been accomplished, could these apostles choose a text more admirably appropriate than that of the Eneidvaddeu ?

William Henry Thorne" The Globe Review," Mrs. Burton Harrison Dr. Codman's "Brook Farm."

WE are in receipt of the last four numbers of THE GLOBE QUARTERLY REVIEW, conducted by William Henry Thorne. Virtually, THE GLOBE is Mr. Thorne, and Mr. Thorne is THE GLOBE. Eliminate from its pages the Thorne flavor, and THE GLOBE would present the melancholy spectacle of the average trite, commonplace and duly conventional Eastern review of the present day.

We can not agree with Mr. Thorne in many of his judgments, but we cheerfully bear testimony to his originality, his vigor, and his thorough honesty; he has "the honesty of his convictions”—a rare quality in modern American critics. We fear, though, that at times he is addicted to posing (consciously ?) as an original thinker and is guilty of striving to attract attention by the ultra radicalism of the views he enunciates. He frequently oversteps the boundaries of discriminating criticism and permits his personal dislikes to do much mischief to his claim of being an impartial judge. In a spirit of absolute candor, we say to Mr. Thorne that such passages as the following are not criticism, but abuse-and abuse unworthy of a writer of his undoubted ability and clear foresight:

"Mr. Henry James has gone over so unutterably to mere windy Oscar Wilde-ism, London West End milk and rose-water plaque-ism,

and spins yarns by the acre and quarter section so much like a female trance medium opiumized, or a Kate Field termagant, -spouts false philosophy-that is, as a fisherwoman cries her fish, or as an ape chatters- so much chatter to the mile,- that perhaps it is best to let him alone till he comes home dragging his tale behind him." (Page 800.)

And again:

"The Susan B. Anthony or the Lady Somerset or the Francis Wil lard or the Kate Field gangs of modern female termagants." (Page 661.)

"The screaming, blather-skite speechifyings and platformings of the Miss Anthonys, the Miss Willards and the Lady Somersets of our times are the grotesque somersaults of female clowns." (Page 693.)

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And yet, Mr. Thorne believes that "a simple page of intelligent criticism" (his own words, puge 688) is more valuable than a whole stack of hack journalism and socinian sermons." Has he not fallen utterly into the ruts of common vilification, worn deep down since a quarter of a century by the hack journalists of the daily press, in the quotations we have just made as to certain female reformers? ("reformers"-heaven save the mark!)

Mr. Thorne is a strange compound of the gentleman and the vulgarian, the far-seeing critic and the iconoclast; his genius has no medium course: he is angel or devil-in his love of the beautiful, the perfect, the ennobling, or his hatred of views, actions and conclusions antagonistic to his religious faith or his literary beliefs. He has no abiding love for New England and New Englandism of later years; socinianism is his special abhorence; he believes that hardly a New England public character of the 19th century--except Enerson, Phillips, Longfellow, Parker, Hawthorne and Whittier-will be seriously considered in an hundred years from now. (He might safely have restricted the list to Emerson and Hawthorne.) Professor Lowell, to him, was not a great critic; Cooper and Irving were men of immortal literary genius compared with the Howells, Fawcetts and Julian Hawthornes of to-day (who will be so rash as to disagree with him on this point?); Mrs. Stowe has more genius than any of her living brothers, or than Henry Ward Beecher had; Bryant "dulled his poetic vision and flattened his wit on mere slavery to the New York Evening Post"; he finds much beauty and truth in Longfellow, "though not of the clearest, deepest and most abiding," -furthermore "he was sincere to the core, and in his measure always divine and enchanting," but he forgets that at best, Longfellow was but a follower of English models and an apt scholar in the trick and phantasy of English poetic workmanship.

II.

BLUFF Walter Savage Landor says in a letter dated January 13, 1835, to that exquisitely charming, but not highly gifted, Lady Blessington:

"Those who desirejto write upon light matters gracefully must read with attention the writings of Pope, Lady M. W. Montague and Lord Chesterfield, three ladies of the first water.”

Mr. Thorne would apply the language to Howells, Aldrich and James, but he sarcastically observes that

"The moderns are not even ladies. They are only women, as it were. Sydney Smith said there were three sexes, men, women and clergymen.' Let us make it four and call the fourth 'dudemen.""" (Page 558.)

Of Thoreau, we find no mention in THE GLOBE; this does not astonish us: Thoreau's ideals and aims, we candidly believe, were too deeply visionary to come within the radius of charity of Mr. Thorne's practical philosophy; even Lowell, our cleverest critic, failed to recognize the underlying current in Thoreau's Walden experience, and devotes pages * to unconscious misrepresentations of Thoreau's character and life-aims. He understood his weaknesses and unfortunately magnified them until they (to him) overshadowed all his goodness of heart, his simplicity, and his nobility of soul.

Thoreau knew nature in snow and in rain-storm, at noonday and at midnight, in cold and in heat; he tracked the fox to his lair and the bird to his perch, and he studied them and their moods, days and nights, lovingly, unwearingly. Lowell communed with nature in a pleasant hour's saunter in fair weather days; men met Lowell in the town outskirts with tan colored kid gloves encasing his delicate hands,-few they were, and rare the occasions, when they penetrated the wildernesses sufficiently deep to come across Thoreau with his pantaloons in his boots and his woolen shirt open at the throat.

And yet, Lowell was a critic---the greatest America has as yet produced; a critic-not of men, not of nature, but of books.

The reviewer of the Boston Herald (a literary gentleman who, by the way, does not find THE HESPERIAN entirely to his taste) has said the right word about The Globe Review: he characterized it as "the most thought-provoking magazine” that comes to his table-a piece of furniture which is the receptacle, we should judge, of literary periodicals that

"My Study Windows," pages 199 to 209,