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watchful care of that pleasant body the Roman Catholics, and it does seem hard that if we are to live under the disability of a Catholic University we should not enjoy the privileges of a good modern language school, such as has always been insisted upon even by the Jesuits.

UNIVERSITY OF GRANADA.

In my former letter I gave you a slight sketch of the foundation of our University, and a cursory glance upon the present state and number of the colleges of the city of Granada, and the studies pursued in our University. In this present one I purpose to write a few words, from a Spanish point of view, on the burning question of the day in England-whether secular studies should be joined with religion. It is my opinion, based upon a long experience and much thought on the subject, that religion is the foundation, and must be the necessary basis, of all civilisation, and most certainly should not be excluded from the studies pursued in colleges and universities, as many of your learned men in England seem to maintain. It is certainly a fact that we Spaniards have, during the last hundred years, changed very considerably in this respect, and that the teaching of the present day is not so collegiate as it was formerly ; that is to say, that we do not give to our University Schools that great and due importance which was formerly given them by our illustrious predecessors, on which account so many usages and scholastic customs have disappeared, such as wearing the cap and gown, and many ceremonies and commemorations; and it is also a fact that, consequent upon the secularisation of instruction, the clergy no longer exercise the intervention which they should, nor do our Universities any longer boast that they are pontifical and ecclesiastical as they were from their institution. This secular spirit extends even to the point of lessening the number of ecclesiastics as professors; in our University, for instance, we possess but one clerical professor.

The secondary institutions of learning, founded with an expressly secular object, are yielding poor results even of the scientific order. But, thanks to the deep-rooted catholicity of our land implanted by the glorious Apostle Saint James, which no foreign dominion has been able to eradicate or find a substitute for, we have not reached that derangement of ideas which has, alas! swept over other countries. Rationalism has, and still finds, few votaries among the learned in Granada; especially in the faculty of philosophy and the learned professions to which I belong, the purely catholic element and scholastic philosophy largely preponderates. This catholie spirit pervades and shines generally in the inaugural addresses, such as the one read in 1876 in honour of Dr. Francisco Suarez, of the renowned Society of Jesus. This year, and the former one, our rector and many professors attended chapel in full academic robes, on the festival of St. Thomas Aquinas, to celebrate the religious services held on that day. In the other educational establishments, the clerical element and influence greatly predominate, particularly in the colleges; that is to say, in Granada, the Seminario Conciliar, or diocesan school, the College del Sacro Monte, and in the Escuelas Pias. Throughout Spain, primary education, which is certainly the principal and most important department, forming as it does the basis for other studies and of morality,

is unfortunately not so well attended to as we should wish, and this is also the case in Granada, although few cities can boast of so many colleges, seminaries, schools, academies of belles-lettres, industrial schools, economic societies, and literary establishments, which would lead many to infer at first sight that all was done that could be desired. This deficiency of primary education is the more deeply to be deplored when we take into account the ardent imagination of the Andalusians, which eminently fits them for literature rather than for science; although we must not forget that some have brilliantly distinguished themselves even in this latter quality, for Andalusia has produced among her sons such famous historians as Fernando del Castillo y Marmol; great preachers like Francisco de Toledo, and Fray Luis de Granada; and eminent theologians, geographers, physicians, and learned jurisconsults. But the mass of the people who cannot aspire to enter the universities, colleges, and schools, to obtain the education which they would there find, supply this deficiency by legends, tales, and romances a field which of itself constitutes a species of oral or traditional literature. Politics have also mingled in these traditions, renderings of popular proverbs and sayings, patriotic songs and poems, which ever keep before the minds of our people the past glories of our country, and inspire them with a love of independence.

Were I to speak of the character, customs, and habits of the people of this province and city of Granada, I should begin by saying that they possess the traits of character common to the natives of all Andalusia, a character which partakes largely of the oriental element. They are not reserved like the Castilians, nor have they the fierceness of the Aragonese, the haughtiness of the Vizcayns, the callousness of the Catalans, or the levity of the Valencians. As a rule they are inclined to boastfulness, speak much of themselves, of their worth and riches, are naturally fond of ostentation, and rather pompous in their speech; yet we must add that they are not wanting in valour and heroism. They are merry and festive, their gaiety being accompanied by a certain simplicity and gravity of manner which is particularly observable in the dwellers of the mountains, who are frank, social, tender-hearted, and, with few exceptions, laborious. They are, moreover, gifted with a sharp wit, quick imagination, and great facility of expression. These qualities are found even in the inhabitants of hamlets destitute of all means of instruction, in whom none can help admiring the natural clearness evinced in their comprehension of ideas, no less than a certain cleverness and propriety in the modes of arranging their words and of expressing their ideas. social intercourse is gentle; and, though their customs largely participate of their native simplicity of character, yet in our capital I see a great leaning towards imitating the ostentation of the higher classes, which oftentimes is certainly far from being warranted by their wealth or social position.

Their

Our climate most undoubtedly must needs exercise its influence upon the character of the natives of Granada. Who of those that live under the purest of skies could help being merry and light-hearted? Who of those that tread our luxuriant soil could be aught but generous and open-handed? And, feeling the scorching rays of the sun, our people are apt to become as vehement in their hatreds as in their affections.

Would you form a true estimate of the gentle, merry, and religious character of the people, and be truly amused by a graceful scene full of

animation, you should come and witness the annual excursion and a sort of national pic-nic which takes place on the 2nd of January in the Alhambra, in commemoration of the conquest of Granada; or mingle, on the 1st of February, in the festival of San Cecilio, the patron saint of this city; or visit the shores of the Darro on the evenings of the Feasts of Saint Peter, and on those of Saint John, in the gardens of the Gracia; or join the crowd on the 29th September, when the piety and devotion of the people take them to the elevated sanctuary of San Miguel el Alto. Whole families are seen wending their way luxuriating in the soft breezes of this delightful climate, and encamping in groups in the gardens, among the trees, and all about the rugged declivities of the mountains, forming a truly picturesque scene. Much more could I tell you, did I not fear to prove tedious, and of deviating from the plan laid down of the "Spirit of the Universities;" but what I have written, I think you will agree with me, is necessary to give some idea of the character and pursuits of our people, so little known in England.

I have been spending a few days in Malaga during the vacations, before resuming my duties in the University as professor, and, when time and opportunity offer, I will send you a few more lines, and keep you au courant of anything that passes here which may be of interest.

CURRENT LITERATURE.

Egyptian Belief and Modern Thought. By James Bonwick, F.R.G.S. London : C. Kegan Paul and Co. 1878.

Its

Mr. Bonwick's book of last year, "Pyramid Facts and Fancies," was in some respects a more satisfactory work than the present one. value consisted in its being a collection of all the pyramid theories that could anywhere be found— good, bad, and indifferent; plausible, suggestive, or absurd. It was what its title denoted facts and fancies. But the work now before us is of more solid pretension, and its title does not well admit of its being made the receptacle of the absurd theories or discredited fancies of too hasty speculators upon the unsolved problems of the Egyptian traditions. For instance, we are told that "by the rule of Higgins's 'Anacalypsis,' kings whose names end in cheres, as Mencheres, builder of the Third Pyramid, were renewed incarnations of the cheres; that is, were all the same individual." This might be vastly interesting if Godfrey Higgins's rule commanded equal respect with Grimm's laws, or with a scientific formula; but Higgins. wrote before much was known of Egyptian roots; and such a theory as his so-called "rule should either have been included among fancies about Egypt, or should have been accompanied by a real investigation of the roots of the royal name in question.

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On the other hand, we would rather meet with faults of this kind than be presented with a partial and mutilated production, carefully adjusted, by ingenious

omissions or through a happy blindness, to a preconceived idea of what such very non-canonical lore as the Egyptian Scriptures must necessarily portend. Fortunately this mode of treatment is becoming more and more rare, and indeed is becoming impossible in works designed for a general currency. But though we prefer Mr. Bonwick's universalist course to the sectarian method, we must admit that we prefer to his the scholarly plan of working only on the results of the most careful philologists, or on the rules of investigators, who wait for evidence, instead of rushing into rash hypothesis. The ostensible object of Mr. Bonwick's book is "to collect information," which is a very different matter from listening to gossip. It is but fair to state that "Egyptian Belief and Modern Thought" contains a very large and valuable collection of information, well arranged under clearly defined heads, and may be most useful to those for whom it

is intended-persons "with little leisure for research."

The heads of Mr. Bonwick's chapters are as follows:

"Primitive Religion of Egypt; Funeral Rites of the Egyptians; Immortality of the Soul; Amenti or Hades; Heaven; Purgatory; Hell; Resurrection of the Dead; Re-Incarnation, or Transmigration of Souls; Gods and their Meaning; The Myth of Osiris; Egyptian Bible; Symbolic Religion; Animal Worship; Tree Worship; Ancestor Worship; King Worship; Sex Worship; Serpent Worship; Sun Worship; Sphinx Worship; Obelisk Worship; Pyramid Worship;

Sirius Worship; Star Worship; Religion of Magic; Religion of the Mysteries; Priests and Priestesses; Temple Worship; Sacrifices; Prayers; Unity of God; The Trinity; Messiah and Logos Worship; The Millennium; The Sabbath Day; Circumcision; Baptism and the Eucharist; The Last Judgment."

It seems to us an error in judgment to place in the heading of a chapter such a word as Messiah. Taken in its conventional meaning, it can only perplex in connection with Egyptian thought; taken in its varying historical significations, it could only fairly head a chapter in which these were discussed.

The Egyptian remains must ever be interesting to the studious mind, for they are the record of what we cannot but allow to have been the most majestic civilisation of the ancient world yet revealed to us, whether we regard its perfection in handicrafts, stability of internal administration, spiritual altitude of thought, or immense extent of duration. For the casual reader the Egyptian documents must have a fascination until the startled feeling wears off at the appearance of revered truths in old, strange guise. It must bring rather an expansive influence to bear upon the rigid doctrinal mind to find such a hymn as the following, which Mr. Bonwick cites from a translation made by the late Mr. Goodwin from the papyrus at Boulaq, and to learn that it was, in all probability, in existence in writing at Heliopolis at the time when Moses was instructed there :

"Praise to Amen-Ra, the bull in An (Heliopolis), chief of the gods, the good god beloved, giving life to all animated beings, to all fair cattle. Hail to thee, Amen-Ra, Lord of the thrones of the world, chief in Aptu (Thebes), strong son of his mother in his field; turning

his feet toward the land of the south; lord of the heathen, prince of Punt (Arabia); the ancient of heaven, the eldest of the earth; lord of all existences, the support of things, the support of all things. The ONE in his works.-Good being, begotten by Ptah.-King Ra, true speaker, chief of the world—in whose goodness the gods rejoice.Lord of eternity, maker everlasting; gracious ruler, crowned with the white crown, lord of beams, maker of light-consuming his enemies with fire; whose eye subdues the wicked.-Hail to thee, Ra, lord of truth-listening to the poor who is in distress, gentle of heart when one cries unto him: deliverer of the timid man from the violent, judging the poor-lord of mercy most loving; at whose coming men live-to whom the sixth and seventh days are sacred; sovereign of life, health, and strength-whose name is hidden from his creatures; in his name which is Amen (hidden). Hail to thee, who art in tranquillity. Thy love subdues (all) hands (all) hearts are softened at beholding thee. The ONE maker of existences.-The ONE alone with many hands Amen, sustainer of all things-We whom thou hast made (thank thee) that thou hast given us birth; we give thee praises on account of thy mercy to us.Beloved of Aptu (Thebes); high crowned in the house of the obelisk (Heliopolis). The ONE alone without peer-living in truth for ever,"

etc.

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Mr. Bonwick very fairly comments as follows:

"If this language, breathing sentiments which do honour to heart as well as intellect, means nothing more than vulgar, materialistic sun worship, then must the devotional phraseology of the Holy Scriptures be equally susceptible of the same interpretation, and

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