The Science of Religion is only just beginning, and we must take care how we impede its progress by preconceived notions or too hasty generalizations. During the last fifty years the authentic documents of the most important religions of the world have been recovered in a most unexpected and almost miraculous manner. We have now before us the canonical books of Buddhism; the Zend-Avesta of Zoroaster is no longer a sealed book; and the hymns of the Rig-veda have revealed a state of religion anterior to the first beginnings of that mythology which in Homer and Hesiod stands before us as a mouldering ruin. The soil of Mesopotamia has given back the very images once worshipped by the most powerful of the Semitic tribes, and the cuneiform inscriptions of Babylon and Nineveh have disclosed the very prayers addressed to Baal or Nisroch. With the discovery of these documents a new era begins in the study of religion. We begin to see more clearly every day what St. Paul meant in his sermon at Athens. But as the excavator at Babylon or Nineveh, before he ventures to reconstruct the palaces of these ancient kingdoms, sinks his shafts into the ground slowly and circumspectly lest he should injure the walls of the ancient palaces which he is disinterring; as he watches every corner-stone lest he mistake their dark passages and galleries, and as he removes with awe and trembling the dust and clay from the brittle monuments lest he destroy their outlines, and obliterate their inscriptions, so it behoves the student of the history of religion to set to work carefully, lest he should miss the track, and lose himself in an inextricable maze. The relics which he handles are more precious than the ruins of Babylon; the problems he has to solve are more important than the questions of ancient chronology; and the substructions which he hopes one day to lay bare are the world-wide foundations of the eternal kingdom of God.

We look forward with the highest expectations to the completion of M. Renan's work, and though English readers will differ from many of the author's views, and feel offended now and then at his blunt and unguarded language, we doubt not that they will find his volumes both instructive and suggestive. They are written in that clear and brilliant style which has secured to M. Renan the rank of one of the best writers of French, and which throws its charm even over the dry and abstruse inquiries into the grammatical forms and radical elements of the Semitic languages.