ULF.

Maint other valorous deeds doth one outweigh,
As reckon they :

Tis this-responsive to thy country's call
The hero's fall!

See-see-we rout the foe!-now watch the glare
Of opening heaven-it glints-our path is there!

With one other ballad we will conclude for the presentintending as we said before, to return once again to Uhland; and inviting those readers who are fond of German lore to aid us in further illustration of the present poetical School. Perhaps the ridiculous side of knight-errantry has seldom been more easily or graphically set forth than in

ROLAND THE SHIELDBEARER.

King Charlemagne at festive board
Sate with his lords, at Aachen.
Before them, fish and buck were
stored,

Red wine their thirst did slacken.
In golden bowls of splendour bright
The ruby and the emerald's light
Adown the hall was gleaming.

Spake Charlemagne, that prince of
worth,

"This glimmer naught avails us. The rarest gem of all the earthIt still as ever fails us.

This gem which as the sunshine
glares

Upon his shield a giant bears
In deep Ardennes forest."

Earl Richard, Archbishop Turpin,
Haimon, Naims of Bavaria,
Milon of Anglant, Count Garin,
Grew all of gladness charier.
In steel cuirass each lord him mailed;
Then, "saddle every horse," they
hailed,

"We'll charge upon the giant."

Young Roland, son of Milon, spake;
"Hear, father loved, I pray thee;
Thou deem'st me, sooth, too young
and weak

Gainst giant to array me.
I'm not so wee but I
may bear

Behind, as squire, thy shivering spear
And eke thy sturdy buckler.'

Straight followed Archbishop Tur- Duke Milon rode behind the rest,

Duke Milon seemed as he would swoon;
The glint it well might scare one.
"Roland," quoth he, "thou tricksy loon,
Who gave thee that, my rare one?"
"Your pardon, good my Lord, I pray-
This clumsy wight 'twas mine to slay,

The while you sound were sleeping."

V.

ON THE METHOD OF MISSIONARY PROCEEDINGS AND TEACHING TRACEABLE IN THE BOOK OF THE ACTS OF THE

APOSTLES.-NO. III.

In the Report published by the Calcutta Diocesan Committee S. P. G. F. P. for 1843-45, occurs the following passage:

"It would seem a remarkable feature in the extension of the Gospel "in our age, contrasted with early times, that, whereas then it so spread “and established itself in the cities, the seats of worldly wealth, and knowledge, and power, and splendour, that the very word pagan, or villager, came to signify, as now, an unbeliever, none but the pagans are 66 now believers."

66

66

Facts are strangely jumbled into errors in this short extract. It is true enough that, in early times, even in the earliest times, the Gospel had signal success in cities: but it is not true that it at the same time failed of success in the villages. One would think this must be evident to any reader of the remarkable passages from the early Apologists, and Pliny, Origen, Eusebius &c., which every common book of "Evidences," from Paley downwards, gives.

The writer, or compiler, of the Report, must have been led away by the etymology of Paganus now commonly received; but which will hardly stand the test of either classical or patristic Latiuity, if by the "early times" be meant, as it is natural to understand by it, the times before Constantine's example and decrees had made Christianity fashionable.

The writer of this present attempt at investigating "the Apostolic method of Missions" on the basis of the Book of Acts, believes that the above explanation of " Paganus" has Baronius for its chief authority, and has prevailed since he wrote. But he propounded it in writing of the times of Constantine and the effects of his decrees, if the references to him by D. F. A. Wolf and by Gothofried (on Cod. Theodos. xvi. 10.) be correct. The writer of these pages has not the means of verifying them. Gothofried, who gives nine different conjectures, sides apparently with Baronius; but it is evidently for want of distinguishing between the times before and the times after Constantine's example and enactments had taken effect. As to the really earliest times, the true idea of paganus was civilian," and the contrast to it was miles, "soldier." Hence, in ecclesiastical Latin, believers

being "soldiers of Christ," unbelievers were called " раgani." This, it is submitted, is excellently well established by D. Jo. Aug. Wolf in his "Dissertatio de Latinitate Ecclesiastica in Codice Theodosiano," which treatise being proba. bly but little known the extract given below may be acceptable.*

Much more might be alleged in proof that the position assumed in the Report above cited is erroneous; and that, contrariwise, in the earliest times, wherever the Gospel was received, "the common people," generally, "heard Christ gladly" (St. Mark xii. 37). But let it suffice, for the present, to ask what, otherwise, will become of such passages as that of St. Paul. 1 Cor. i. 26.

The occurrence however of the error now noted, in such a publication, seems remarkable; and suggests the question whether, as a straw on a stream, it do not show how lamentably little sound learning or knowledge of Christian Antiquities is now a days brought to bear on the subject of Missions to the Heathen.

But, despite the confusion of ideas in the passage quoted, it certainly brings before us a great fact, which we have already noticed in a preceding number, and which does stand singularly in contrast with modern proceedings; the fact, namely, that the first, and to all appearance the main, efforts of the first preachers of the Gospel were directed on the cities. The contrast lies, however and therefore, not so much

* Pagani vocantur a religione Christiana alieni, deastrorum ac simulacrorum cultores, qui quasi non sunt milites Christi; Cod. Theodos. xvi. 10. 1-2; atque alibi saepissime. Nam Paganus proprie in antiqua latinitate opponi militibus, et esse qui non mereant stipendia, luculenta loca, Suetonii in Octav. xxviii. in Galba xix. Plin. Epist. x. 18, &c. facile quemque docuerint. [Add Juv. Sat. xvi. &c. &c. given in Facciolati Lex.]† Itaque scriptores ecclesiastici, auctoritate sacrorum, homines Christianos στρατίωτας Χριστου appellare, et στρατεύεσθαι iisdem attribuere solitorum (2 Tim. II. 3; 2 Cor. x. 3) inducti, eos qui veluti militiæ Christianæ nomen haud dedissent dicere cœperunt paganos, h. e. quasi άorpatcúTOUS, qui non essent milites Christi. Etenim quod vulgo jactitant id nomen gentilibus ideo datum esse, quod iis, a Constantino Magno Urbe ejectis, non nisi in pagis veterem superstitionem persequi licuisset, id profecto vel eo videtur posse refutari, quod jam apud Tertullianum, latinitatis ecclesiasticæ velut patrem (de Cor. Mil. xi. 7) appellatio paganorum in eleganti dilogiâ deprehenditur; ad quem locum vide Della Cerda in Commentt. &c. &c.

D. Jo. Aug. Wolf, ut supra.

Lipsiae, 1774 (In Pott's Syllog. Dissertationum). † In Smith's recent Dictionary of Greek and Roman Antiquities a reference is given to [the Pseudo?] Isidorus, which the writer of these pages has not the means of examining.