HEDGE, FREDERIC HENRY, a distinguished American scholar and Unitarian divine, was born at Cambridge, Mass., December 12, 1805; died August 21, 1890. At the age of twelve he was sent to a school in Germany, where he remained five years. Upon his return he entered the junior class at Harvard, graduating in 1825. He studied theology, and in 1829 became pastor of the Unitarian church at West Cambridge, and subsequently of other churches. In 1857 he was made Professor of Ecclesiastical History in the Cambridge Divinity School, and in 1872 Professor of German in Harvard College. He wrote The Prose Writers of Germany (1848); Reason in Religion (1865); The Primeval World of Hebrew Tradition (1870); Martin Luther and Other Essays (1888); made numerous translations in prose and verse from the German ; assisted in the preparation of a Hymn Book, and wrote hymns and other occasional poems.

Dr. Hedge was distinguished for the high character and variety of his attainments, and for the strength, acuteness, and originality of his intellect, and his writings are destined to retain a prominent place in the country's literature.

QUESTIONINGS.

Hath this world without me wrought
Other substance than my thought?

Lives it by my sense alone,

Or by essence of its own?

Will its life-with mine begun-
Cease to be when that is done;
Or another consciousness
With the selfsame forms impress?

Doth yon fire-ball, poised in air,
Hang by my permission there?
Are the clouds that wander by
But the offspring of mine eye,
Born with every glance I cast,
Perishing when that is past?
And those thousand, thousand eyes,
Scattered through the twinkling skies,
Do they draw their life from mine,
Or of their own beauty shine?

Now I close my eyes, my ears,
And creation disappears;

Yet if I but speak the word,
All creation is restored.

Or-more wonderful-within,

New creations do begin;

Hues more bright and forms more rare

Than reality doth wear,

Flash across my inward sense,
Born of the Mind's omnipotence.

Soul that all informest, say!
Shall these glories pass away?
Will those planets cease to blaze
When these eyes no longer gaze?
And the life of things be o'er
When these pulses beat no more?

Thought that in me works and lives-
Life to all things living gives—

Art thou not thyself, perchance,

But the University in trance?
A reflection inly flung

By that world thou fanciedst sprung

From thyself thyself a dream

Of the world's thinking, thou the theme?

But be it thus, or be thy birth

From a source above the earth ;

Be thou matter, be thou mind,
In thee alone myself I find;
And through thee alone, for me,
Hath this world reality.
Therefore in thee will I live,
To thee all myself will give,
Living still that I may find

This bounded Self in boundless Mind.

RELIGION IN ITS TWO TYPES.

When the gospel was delivered to the world it had to encounter two contrary prejudices, represented by two classes of minds. It encountered religious prejudice on the one side, and philosophic pretension on the other. The former of these tendencies was represented by the Jews; the latter by the Greeks. No two minds could be more unlike than the minds of these two nations the one perversely straitened, bigoted, intolerant, but firm; the other liberal, expansive, but curious, fickle, doubting. The one demanded external authority; the other demanded philosophic justice. The one required that a doctrine or a system should be authenticated by some visible token; the other required that it should be scientifically legitimated. With the one, the question as to every doctrine was, "Hath the Lord spoken? hath the Lord said it?" And the evidence that the Lord had said it must not be internal, but external. It was not the nature of the doctrine itself, but some prodigy or supernatural circumstances attending its first annunciation. With the other, the question was, "Is it philosophical? is it logical? is it capable of demonstration? does it harmonize with this or that School. .

The Jew and the Greek, as Paul found them, have passed away from the stage of this world. But these two tendencies remain. There are still these two classes of minds-the Jew and the Greek; and, corresponding with them, two different forms of religious thought and life-a Jewish and a Greek Christianity. Neither of these is complete in itself; neither expresses the whole truth of the gospel; each serves as a check on the other; each is the other's complement. True Chris

tianity is the reconciliation of the two. Let justice be done to both. Let each supply what the other lacks.

Is your religion of the Jewish type-a religion of authority, of rigid literality? Endeavor to enlarge your thought and to liberalize your mind by intercourse with minds of a different cast; converse freely with thinkers of every name; make yourself familiar with the literature and philosophy of religion beyond the limits of your School and Church. Add to conviction, insight; to tradition, reason; to dogma, charity; to the letter, life. Let every green nature and loving humanity twine their tendrils around the walls of your Zion, and relieve with a gracious tolerance the harsh angularity of your creed.

Are you a Greek in religion-rationalistic, studious of knowledge, addicted to speculation, impatient of authority, seeking in the human understanding alone the ground of belief? Consider that if mortal wit were equal to all the wants of the soul, and to all the problems of spirit and life, no historic dispensation would ever have been vouchsafed; no Church would ever have been established in the world. Reason as you will, examine, question; but overlook not the necessities of human nature; accept the limits of human insight, and temper the boldness of speculation with reverent regard for the manifest course of Providence in the redemption of the human race, and with something of respect for the faith of mankind.

"The Jews require a sign, and the Greeks seek after wisdom;" but Christianity comprehends and embodies both wisdom and sign. Christianity is larger than Jewish authority, and deeper than Grecian philosophy; and when, in its infancy, it burst upon the world, it swept away both. It bore down Synagogue and Academy; it floated Gamaliel and Plato, resolved them into itself; and, preserving what truth was in each, reproduced it in its own reconciling and transcendent kind. So it will do in all time to come with the sects and schools that have sprung from its bosom. It will absorb them all, will survive them all. That steady flood will swallow up all our creeds, philosophies, organizations, reforms-all our prophecy, all our knowledge; while, forcing its way through the heart of the world, it bears humanity on from truth to truth, and from life to life.-Reason in Religion.

HEEREN, ARNOLD HERMANN LUDWIG, a German historian, born at Abergen, near Bremen, October 25, 1760; died at Göttingen, Prussia, March 7, 1842. He was educated in Bremen and in the University of Göttingen. His first literary work was an edition of Menander's De Encomiis (1785). He then visited Italy, France, and Holland. He became in 1794 Professor of Philosophy, and, in 1801, of History in the Göttingen University. His works on ancient history have given him a high place among German historians. Some of them are, Ueber die Geschichte und Literatur der Schönen Wissenschaften (1788), Ueber den Einfluss der Normanen auf die französische Sprache und Literatur (1789), Ideen über die Politik, den Verkehr und den Handel der Vornehmsten Völker der Alten Welt (1793-96), Geschichte des Studiums der Classischen Literatur seit dem Wiederaufleben der Wissenschaften (1797-1802), Handbuch der Geschichte der Staaten des Alterthums, and Ueber die Geschichte der Europäischen Staaten in den Letzten Drei Jahrhunderten (1799), Geschichte des Europäischen Staatensystems und Seiner Colonien (1809), Der Deutsche Bund in Seinen Verhältnissen zu dem Europäischen Staatensystem (1817), De Fontibus et Auctoritate Vitarum Parallelorum Plutarchi (1820), and Commercia urbis Palmyra vicinarumque urbium, ex monumentis et inscriptionibus illustrata (1832.) The Handbook of Ancient History, part of the Ideas, and one or two