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 merely polite, but that they are familiar, on the contrary, with modern criticism of the most advanced kind, the Duke of Somerset finds very much to condemn in the Bible and its teaching; although the soul, he says, has (outside the Bible, apparently) one unassailable fortress to which she may retire,—faith in God.

All this seems to threaten to push Bible-religion from the place it has long held in our affections. And even what the most modern criticism of all sometimes does to save it and to set it up again, can hardly be called very flattering to it. For whereas the Hebrew race imagined that to them were committed the oracles of God, and that their God, 'the Eternal who loveth righteousness,' was the God to whom 'every knee shall bow and every tongue shall swear,' there now comes M. Emile Burnouf, the accomplished kinsman of the gifted orientalist Eugène Burnouf, and will prove to us in a thick volume that the oracles of God were not committed to a Semitic race at all, but to the Aryan; that the true God is not Israel's God at all, but is 'the idea of the absolute' which Israel could never properly master. This 'sacred theory of the Aryas,' it seems, passed into Palestine from Persia and India, and got possession of the founder of Christianity and of his greatest apostles St. Paul and St. John; becoming more perfect, and returning more and more to its true character of a 'transcendent metaphysic,' as the doctors of the Christian Church developed it. So that we Christians, who are Aryas, may have the satisfaction of thinking that 'the religion of Christ has not come to us from the Semites,' and that 'it is in the hymns of the Veda, and not in the Bible, that we are to look for the primordial source of our religion.' The theory of Christ is accordingly the theory of the Vedi