O my white Galatea, why your lover have you cast off?
Whiter than cream-cheese to behold, more gentle than a lamb-kin,
Than calf more frisky, smoother than of unripe grapes the clusters!
As such you ever come to me what times sweet slumbers hold me;
As such you ever fleet away what times sweet slumbers leave me.
You flee me as a sheep that sees the grayish wolf approaching.
I was enamored of you, maiden, even from the first time
You came up to the mountain-side along with my own mother,
To gather hyacinths; the way to show I went before you.
From gazing on you then and ever after till this present

I could not keep; but you care nothing for me, no, just nothing.
I know the reason, charming maiden, why you always shun me.
You do not like my shaggy eyebrow over all my forehead
Reaching from ear to ear across, a single but a long one,

And my lone eye beneath, and, o'er my lip, my nose that's flatted.
Such as I am, however, still of sheep I own a thousand;
From which the foaming milk I press and drink of it the choicest.
Fresh cheeses never fail me, not in summer, not in fruit time,
Not e'en in latest winter. Overburthened are my baskets.
And I can breathe the pipe and sing as knows not any Cyclops;
Singing of you, my own sweet apple, and myself together
All through the stormy nights. I'm keeping for you fawns eleven
All wearing splendid collars, and four tender bear cubs.
But come out once to us, just come, and you will be no loser.
Let the dark billows lift you up and bear you to the sea-shore.
When in our cave you'll find it sweeter there to spend the evenings.
There ever blooms the laurel, there the slender branching cypress;
There the dark ivy climbs and there the vine of sweetest clusters;
Whose juice to pale cold water drips, with which the woody Aetna,
From her pure snows that gleam above, ambrosial drink, supplies me.
Instead of such things who would choose to hold the sea or billows?
But if to you I seem myself to be too rough and hairy,
Oak splinters are at hand and living coals beneath the ashes
With which to singe me. Ev'n my soul to you I would surrender
And my lone eye to burn, than which not any thing is dearer.
Ah me! my mother did not bear me having gills of fishes,
Else would I dive me down and kiss, at any rate, your fingers,
If mouth you would not wish. Along I'd take you or white lilies
Or tender poppy heads having the red explosive petals.
But these, the first in summer bloom, the others in late winter.
So both of them to you at once I could not take together.
Forthwith now, maiden, will I now be taught to be a swimmer
By some kind sailor in a ship that hither comes a sailing;
And I will taste your life if sweet far down within the sea-depths.
Will you come up, my Galatea, and when up, oh never!

As do not I while seated here, think more of going homeward!
But keep with us the flocks together and express the rich milk;
And make the curds for cheeses come by putting in the runnet.

My mother wrongs me, she alone, and her the most I censure;
For never drops she any word to you that's kind and tender
Concerning me, though every day she sees me growing thinner.
I'll tell her, yes, I'll tell her of my head and feet sore throbbing,
That she for my sake too may grieve as I am deeply grieving.
O Cyclops, Cyclops, whither thus are wandering thy poor senses!
Go, plat your baskets in your cave and, cutting off the young shoots,
Supply your lambs. Thus will you soon at heart be feeling better.
The present sheep prefer to milk, the one that flees why follow?
Perhaps you'll find another Galatea and a lovelier;

For many merry girls at night to come and sport call to me,
Far down the glens, and giggle all whene'er they know I'm listening.
On land, at any rate, ev'n I seem to be counted some one.

Thus Polyphemus soothed his love by chanting his wild verses.
And came off better in the end than had he-paid the doctor.

In publishing thus a few of these idyls we have been actuated partly by the same motive which induced Theocritus to write them at first. We wish to make our readers, whether for their pleasure or profit, a little better acquainted, as he does his, with the life and manners of the old Sicilian shepherds. We wish moreover to draw, to the finely executed pictures themselves of this rare old artist, the attention of amateurs and scholars, as of late years, we think, they have been altogether too much thrust aside and neglected. Though exceedingly simple in their style and composition these poems are yet master-pieces of art in their kind, being truer delineations of nature than any pastorals that have ever since been written. Like the best paintings in oils of later years, they have been nothing injured by the lapse of time, but rather mellowed and improved. What we have given above, of course, are not any of the pictures themselves. They are merely some copies or transcripts from the original; and though we have tried, in rendering them into English, to be as literal as possible, giving them, for the most part, word for word and certainly always line for line, yet a great deal of their spirit, we feel conscious, has escaped in the transfer. They cannot be brought over fully into another language. To catch all their simple pathos and quaint humor and rich expression they must be read only in their broad Doric.

W. M. N.

ART. VI. THE EUTYCHIAN CHURCHES.*

THE apostles of Christ, in obedience to the command of their Master, preached to all the world repentance toward God and faith in Jesus Christ, and those, that believed their word, were received into the Christian Church by baptism. This faith was an authoritative faith (lots), i. e., the preached word was received by the hearers on the authority of the apostles, no matter whether their whole deportment made them appear as credible, unexceptionable witnesses, or, these favorable impressions were produced by signs and wonders, wrought by them. But this faith did not necessarily include the whole scheme of Christian salvation; where it did, it was only in embryo, and required time for development. The Christian mind rests. but for a time satisfied with an authoritative faith, and then longs to understand, digest and develop into full consciousness the object of faith-the principium essendi, -the authoritative faith embodying the first germs of Two (knowledge). This anthropological view we find fully sustained and corroborated by the history of the Church. It was but for a short time that the Church was satisfied with a belief in Christ as the Messiah; His relation both to God and man was soon made the subject of earnest investigation; and by blending with exclusively Christian elements ethnical and Jewish ideas, a rywall, sometimes friendly, oftener hostile to Christianity, but in every instance truth mixed with error, was the result. Of this kind were the Ebionites, who saw in Christ a mere man, however highly gifted in other respects; Jesus was to them, what Mohammed is to his followers. At his baptism a higher aeon descended upon him, taught and wrought miracles through him, but left the man Jesus on the cross. Cerinthus, who headed this party of Ebionites,

* Compiled mainly from the German of Hoffman.

formed the transition to the real Gnostics, who, for the most part, inverted the case and denied the humanity of Christ; this system culminated in Manicheism. The socalled Catholic Church developed her faith, formally at least, in the same manner. After different views of Christ had been broached and rejected, Arius arose, who made Christ a creature. His numerous disciples did not dream, by following him, of departing from their former faith. Still larger was the party of the Semiarians; and without the overwhelming superiority of Athanasius, it is but too probable, humanly speaking, that Semiarianism would have triumphed at Nice. Truth, however, prevailed; partly by its intrinsic force, partly by means that we deplore, it became the universally received opinion of the Church.

Christ's divinity having been authoritatively settled, the relation of His two natures claimed the attention of the Church. Here Nestorius acquired an unenviable reputation by teaching that each nature became a personality, so that he had, instead of one, two Christs or Saviours, and if two, of course none at all. For if the two natures in Christ are not so united, that Christ's personality, or I, includes them both and fully ατρέπτως, ασυγχύτως and αδιαι psTwas the Synod of Chalcedon has decreed-then God and man are not really united, the deep desire of the human heart is not yet satisfied, and we are not yet saved. Nestorianism was accordingly rejected by the Church, but many opponents of Nestorius, not by pushing their opposition to him too far, as is generally believed, but by starting from the same fundamental error and developing it in a different shape, arrived at an opposite but equally fundamental error. They assumed, as Nestorius did, two concretes in Christ, a divine Christ and a human Christ, but in order to bring about a unio personalis, they curtailed both His divine and His human nature, making Him more than a man, but less than God, a kind of demi-God. This is Eutychianism. Both these views are rejected by the Church as heretical; but there are good reasons for believing, that these errors

are still in vogue, that Nestorianism is really the faith of the many, as appears from the facility with which they expound certain texts of Scripture by saying, that such a clause or such an act belongs to Christ as God, and such a one to Him as a man; but it appears still more from the fact, that Eutychianism and Nestorianism are regarded as opposite extremes, whereas they involve the same fundamental error, in consequence of which controversialists charge each other with these heresies, as if it were a matter of course, that the truth must lie between the two extremes. In order to prove this statement, we shall advert to but one fact: the passage, John 8: 58, is explained by all the English commentators with whom I am acquainted, if any notice is taken of it at all, as if Christ had said: before Abraham was, I was, and a French translation, which I have at hand, actually translates it so: j' etais. From these desultory remark, it is also evident how far those miss the mark, who maintain that a study of christology, or soteriology is of no account; that men ought to become converted and that correct views of these subjects would follow as a matter of course!! Yet our object is not to write a metaphysical essay on the God-man, but to give a condensed history of the Eutychian Churches, and as these Churches have, in consequence of their separation from the orthodox Church, undergone but slight changes, a description of them is, at the same time, a description of the whole Church in the fifth century. The Eutychian Churches are: the Egyptian or Coptic, the Arminian, the Ethiopian, and the Abyssinian.

THE EGYPTIAN CHURCH.

It is not exactly known by whom Christianity was planted in Egypt. According to Acts 2: 10; 6:9; 18: 24, it would seem that seeds of the Christian religion were sowed there in the very earliest times. Eusebius of Caesarea, (History 2, 16) says, that Mark, the fellow-traveller of Peter, went to Egypt after Peter's death, and became the first bishop of Alexandria. Here arose the great catechists, Pantaenus, Clemens, Origines and Heracles; and the still greater