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 not surprising that their portraiture is at once crude and fantastic, like the earliest attempts of art to represent the human figure in living movement.

Karl Friedrich Bahrdt was born in 1741 at Bischofswerda. Endowed with brilliant abilities, he made, owing to a bad upbringing and an undisciplined sensuous nature, a miserable failure. After being first Catechist and afterwards Professor Extraordinary of Sacred Philology at Leipzig, he was, in 1766, requested to resign on account of scandalous life. After various adventures, and after holding for a time a professorship at Giessen, he received under Frederick's minister Zedlitz authorisation to lecture at Halle. There he lectured to nearly nine hundred students who were attracted by his inspiring eloquence. The government upheld him, in spite of his serious failings, with the double motive of annoying the faculty and maintaining the freedom of learning. After the death of Frederick the Great, Bahrdt had to resign his post, and took to keeping an inn at a vineyard near Halle. By ridiculing Wollner's edict (1788), he brought on himself a year of confinement in a fortress. He died in disrepute, in 1792.

Bahrdt had begun as an orthodox cleric. In Halle he gave up his belief in revelation, and endeavoured to explain religion on the ground of reason. To this period belong the "Popular Letters about the Bible," which were afterwards continued in the further series, "An Explanation of the Plans and Aims of Jesus."

His treatment of the life of Jesus has been too severely censured. The work is not without passages which show a real depth of feeling, espe- cially in the continually recurring explanations regarding the relation of belief in miracle to true faith, in which the actual description of the life of Jesus lies embedded. And the remarks about the teaching of Jesus are not always commonplace. But the paraphernalia of dialogues of portentous length make it, as a whole, formless and inartistic. The introduction of a galaxy of imaginary characters — Haram, Schimah, Avel, Limmah, and the like — is nothing less than bewildering.

Bahrdt finds the key to the explanation of the life of Jesus in the appearance in the Gospel narrative of Nicodemus and Joseph of Arimathea. They are not disciples of Jesus, but belong to the upper classes; what role, then, can they have played in the life of Jesus, and how came they to intercede on His behalf? They were Essenes. This Order had secret members in all ranks of society, even in the Sanhedrin. It had set itself the task of detaching the nation from its sensuous Messianic hopes and leading it to a higher knowledge of spiritual truths. It had the most widespread ramifications, extending to Babylon and to Egypt. In order to deliver the people from the limitations of the national faith, which could only lead to disturbance and insurrection, they must find a