is devoted to decorative designs in every department of life to which art can be applied-from dress to architecture and house decoration. It reproduces old specimens of art, and it furnishes new ones. Papers on the application of Colour to Decorative Art, on Decoration in Dress, on Room Friezes, on Domestic Stained Glass, &c., give useful information; but the four or five full pages of designs, which each number contains, for the low price of sixpence, will be a great boon to amateur artists, to house decorators, and to family workers. It is a good sign of the progress of English art education that such a magazine is maintained. W. SWAN SONNENSCHEIN AND ALLEN.-Illustrated Library of Fairy Tales. Hauff's Fairy Tales. Caballero's Fairy Tales. Gustafsson's Tea-time Tales. The idea of a collection of the Fairy Tales of all nations to be published in cheap popular volumes is a good one, and in addition to the intrinsic interest of the stories will be very convenient for students of comparative folk-lore. Each nation is to have two volumes devoted to it. The first consisting of original tales by native authors, the second of folk-tales proper; that is, stories which tradition has handed down. Many legends have a common origin, even beyond the same family of nations, and their resemblances and variations are an interesting study. The three volumes already published belong to Germany, Spain, and Scandinavia respectively, and are stories by native authors. Each has the flavour of its own nationality. Hauff's tales are translated by Percy E. Pinkerton, Caballero's by J. H. Ingram, and Gustafsson's by Albert Alberg. Hauff is quaint, fanciful, and yet homely. The lady who has obtained European fame under the pseudonym of Caballero is more stately, legendary, and robust. The tales are taken from the lips of the people, and faithfully reproduce the garrulous superstitious vigour and worldly wiseness of the class. The illustrations in these volumes are very good. Gustafsson's Tales are already familiar in Christmas books. All these volumes are admirable.—A Winter Nosegay; being Tales for Children at Christmastide. The first of these stories relates the three wishes of Dr. Fusticus, and how he came to be the Man in the Moon. The others are Cat and Dog stories, and A' Fortune in an Empty Wallet. The illustrations are very gorgeous in colour.—Only a Drop of Water, and other Stories. By Eric Stafford. A dozen very short sketches written with some fancy. Among them is the well-known legend of the Piper of Hamelin. -A Boy's Ideal; or the Story of a Great Life. By Frances E. Cooke. The great life is that of Sir T. More. Well rendered for young people. THEOLOGY, PHILOSOPHY, AND PHILOLOGY. A New Analogy between Revealed Religion and the Course and Constitution of Nature. By CELLARIUS. Macmillan and Co. The anonymous author of this thoughtful volume has not undertaken an altogether novel or original task in setting himself to adapt to the support of revealed religion in the present age the old weapon of analogy, which was so powerful last century in the hands of the master who forged and wielded it. Many such attempts have been made, some of them more or less of a systematic character. But no essay, so far as we are aware, has drawn the lines of the analogy, or enforced the argument from it, to the unity of origin of Nature and Revelation, either with the clearness or in the peculiar manner which has been adopted here. 'Cellarius' brings to his task a mind cultivated by severe thought as well as animated by religious motives, and sustained by devout aspirations. He is familiar with the course of science and the results at which it has attained. He knows the uses that have been made of these in an antiChristian interest. He is aware, in particular, how the modern doctrines of development and of the survival of the fittest' have been made tributary to unbelief. These theories are, if modern science be true, the expression of the course of nature; and many have found in them the contrary of, the very antithesis to, the leading principles of the Christian revelation. Christianity gives the victory to the weak. Force by it is subordinated to moral and spiritual ends. Its Author proclaims that 'the meek shall inherit the earth,' and all His teachings rebuke the pride of power which nature seems to exalt. Is it not hopeless to discover analogies or likenesses, then, between Christianity and Nature such as will confirm our faith in their unity of authorship and origin ? Yet this is what' Cellarius' has here attempted, and what, to our thinking, he has largely succeeded in accomplishing. In certain parts of his argument there may appear to be signs of strain and undue effort. The analogies are not always so easily recognized as he is himself persuaded they are. But as to the reality of the general analogy, there appears to us to be no doubt. As we follow the writer chapter by chapter, from the foundations to the completion of the edifice he has here raised, cumulative proofs multiply in confirmation of the broad position he has sought to establish. And when we reach the later chapters we find a rich freight of religious results, which are summed up as the evident outcome of a pre-established harmony between the two spheres of action, and influences in and through which God has revealed Himself to man-in Nature, namely, and in Revelation. Strange as it may at first sight appear to trace likenesses between the laws and courses of natural phenomena and the Divine truths of redemption and selfsacrifice, they are not brought to light by any forced applications of ingenuity. It is true that Nature, 'red in tooth and claw,' careless of the individual and only careful of the type, strews her course of development with victims, the lower races being preyed upon by the higher. But closer investigation shows the inquirer that the superiority of rude, rough and merely brutal force is temporary, and that gradually the races have overcome and been perpetuated which are most capable of adaptation to new circumstances, which yield to superior force, but do so only to gain power of secret resistance, and which finally emerge triumphant in the struggle, because they have cultivated the habits that are most akin to what in man are called the moral virtues. The triumph of Christianity as the religion of the civilized world is, therefore, analogous to the survival of the fittest,' since it won its way by the higher virtues which in the long run prove stronger than mere force and violence. Mohammedanism, propagated by force, is isolated and stagnant-Christianity, propagating itself by love and the Divine power of sorrow, is the religion of the human family and of the future. This general analogy may suggest the course of Cellarius'' argument. We have it very ably and very finely illustrated in the chapter On the Self-sacrifice of Christ to Death, and His Resurrection to Life.' The chapter immediately preceding, 'On the Analogy of Redemption with Nature,' also deserves mention. It is not mere ingenuity which traces here the likeness between the conviction of sin in the individual conscience, from which St. Paul found delivery through Jesus Christ, and the tendency in the race to revert to the state of animalism, from which part, if not the whole, has sprung. The struggle between this backward tendency and the progressive influences of civilization offers analogies to the struggle between sin in the conscience and final deliverance through the redemption of Christ. The influences of civilization are the result of the supremacy won by mind over matter, of the subordination of mere force to higher moral purposes; and, aided by them and by the leverage which they provide, the advancement of the race becomes possible. So is it with the conquest of grace. Christ has become the centre of influence, the new beginning, the power outside us which by influence over our spirits redeems us from the curse of the law. And as He triumphs the whole course of nature is transformed. The spiritual influence of God upon the spirits of men, through Jesus Christ, is substituted for, because it subordinates to itself and its higher ends, the law of the necessary connection of phenomena, and in the light of Revelation the voice and method of Nature herself are made clear. Even in Nature's working, up through all her phases, there is a purpose of ultimate goodness which is transfigured in the light of Christianity, and we are enabled to see how the whole moral life of mankind is being carried forward to the realization of the irresistible purpose of God as one of goodness and glory. This must suffice to indicate the character of the New Analogy.' Many other illustrations of the author's line of thought will be found in the volume, which, in these days of scepticism, is to be heartily recommended to those who would have their faith strengthened by the argument from analogy. THEOLOGY, PHILOSOPHY, AND PHILOLOGY. A New Analogy between Revealed Religion and the Course and Constitution of Nature. By CELLARIUS. Macmillan and Co. The anonymous author of this thoughtful volume has not undertaken an altogether novel or original task in setting himself to adapt to the support of revealed religion in the present age the old weapon of analogy, which was so powerful last century in the hands of the master who forged and wielded it. Many such attempts have been made, some of them more or less of a systematic character. But no essay, so far as we are aware, has drawn the lines of the analogy, or enforced the argument from it, to the unity of origin of Nature and Revelation, either with the clearness or in the peculiar manner which has been adopted here. 'Cellarius' brings to his task a mind cultivated by severe thought as well as animated by religious motives, and sustained by devout aspirations. He is familiar with the course of science and the results at which it has attained. He knows the uses that have been made of these in an antiChristian interest. He is aware, in particular, how the modern doctrines of development and of the survival of the fittest' have been made tributary to unbelief. These theories are, if modern science be true, the expression of the course of nature; and many have found in them the contrary of, the very antithesis to, the leading principles of the Christian revelation. Christianity gives the victory to the weak. Force by it is subordinated to moral and spiritual ends. Its Author proclaims that the meek shall inherit the earth,' and all His teachings rebuke the pride of power which nature seems to exalt. Is it not hopeless to discover analogies or likenesses, then, between Christianity and Nature such as will confirm our faith in their unity of authorship and origin ? Yet this is what' Cellarius' has here attempted, and what, to our thinking, he has largely succeeded in accomplishing argument there may appear to be signs of st analogies are not always so easily recognize they are. But as to the reality of the to us to be no doubt. As we follow from the raised, cur tion he ha we find a evident ou of action, self to man at first sigl of natural sacrifice, the ingenuity. I |