men of this time. So that the sublimest art sprung up and flourished at the very time that those great enterprises of physical discovery on the earth and in the heavens were begun, which laid the foundations of modern science. And Da Vinci showed the harmony between reason and imagination -between science and art-by being himself a master in both. And thus it was that the profoundest scientific views of nature combined with the noblest sentiments of art in the mind of one man, constituted him a fit representative in his time, of that noble civilization which is alike distinguished for the sublimities of science and the glories of art.

We have now arrived at a point in our investigation, where all the literatures of Europe lie spread out before us. We must, on account of the extent of the field and the limits of a review, pass by those of the Continent, and come to the literature of England.

In English literature we shall find the fullest proof of the views which we have been presenting. The noblest works of science stand side by side with the noblest poetry. Bacon is contemporary with Shakspeare, Newton with Milton, Black with Burns, and the noble band of later scientists with the poets who have shed so much lustre upon the present century. And so far from the scientific investigation of nature disenchanting it of its poetic aspects, the poetic contemplation of nature is a characteristic feature in British literature. And whatever may be the opinion of superficial observers, it is manifest that at no time in British history did. public taste demand a larger gloss of imaginative beauty upon literary works than now. Even the manly prose of history must be tinged with poetic hues. And in all British science, there is no work near so imaginative, in its coloring, as Miller's Foot-prints of the Creator. And this feature in the work has been as much praised by men of science-by Buckland, Murchison, and Brewster-as by the mere literary reader. A new era seems to have dawned upon science. The imaginative splendors which the sublime mind of Bacon saw in prospect, gilding the works of science, are beginning now to shed their lustre. As Bacon's mind became more and more imaginative as he grew older, so does scientific contemplation

become more poetic-imagination lends more aid to reasonas knowledge progresses towards that grand unity, where all the sciences shall flow into one vast expanse of waters mirroring the material universe.

noblest that has as yet It embodies the highest

English literature is by far the grown out of the history of man. civilization with which humanity has been ennobled. And there is in it, that, after which we are now seeking—a much profounder sympathy between the spirit of man and the material world, than in any other literature. And so far from this sympathy having a tendency to materialize spirit-to bring it down to the brutishness of matter-it has the most ennobling influence. The grandest spirits have been those who have dwelt most in the contemplation of nature. We shall find, therefore, in the poets of England, a far deeper and more various, and at the same time, more rational imaginative sympathy with nature, than with those which we have passed in review. Not a tinge of the mythopoeic deifying spirit of the ancient pagan literature will be found in their contemplations of nature; but the broad, rational, and truthful spirit of the Jewish physical notions, which modern science has confirmed, pervades it everywhere.

But we must stop here, and be content with these general remarks upon English literature, as we have already exceeded our proper limits. We should also like to make some remarks upon the book at the head of this article; as it treats of topics kindred to those which we have discussed.

ART. II.-THE UNICORN.

THE new and truly improved version of Job, now in course of publication by the Bible Union, suggests the much contested word Reem, which we think erroneously translated in most of the versions both ancient and modern. The Septuagint, the oldest of versions, renders the word by μovoxeρws; which was followed by Luther and the transla

tors of the English version, who translate the word by unicorn; an animal much better known in heraldry, than in zoology. It is fatal to this rendering that the Scriptures never speak of the horn of the reem, but always of its horns, in the plural number. In one instance, in our common version, is the singular horn used, but it is italicised, which indicates that it is not found in the original.

Jerome in the Vulgate followed the Septuagint in part, but where the word occurs in Job he rendered it by rhinoceros. The Sanskrit version by the Calcutta missionaries, so far as published, and the Burmese version throughout, adopt Jerome's rendering of rhinoceros. This rendering was probably chosen by Jerome, because though some species have a second small horn, the rhinoceros has ever had the reputation of being a unicorn animal; and the Septuagint translators, it may be presumed, had it in view when they made their translation, as Ephraim Syrus undoubtedly had, when he said of the reem: "It is said to be like an ox, but with one horn, found in the southern regions." The same objection then might be urged against this second rendering, which lies against the first; but what is more decisive is, that the rhinoceros is not found anywhere in Asia west of the Indus. and is confined to the tropics in both Asia and Africa. The reem, being so familiar to Moses, David, Isaiah, and Job, must have existed in Palestine or the neighboring countries. Then the peculiar characteristic of the reem was its horns, and it was these which made it formidable; but this is not true of the rhinoceros. Its horn is small, and less to be dreaded than the horns of a common cow. The Karen name Tadokhau, "the great foot," indicates its most striking characteristic. One species has a skin apparently bullet proof, and the Karen specific name is formed from the word. designating a shield. I have met them in the jungles, without a moiety of the apprehension from their horns, that I had of the horns of the wild buffaloes which often crossed my path. I recollect pursuing one with a party of Karens for a considerable distance, and a musket ball had not the slightest effect in retarding its progress; so it appeared more like the behemoth, or hippopotamus, than the reem.

De Wette's version has der Buffel, the buffalo, and this signification of the word is received by the best critics. Gesenius says in his Manual Lexicon, as translated by Robinson: "The species of animal here meant is somewhat doubtful; but we need not hesitate to understand-the bos bubalus or oriental buffalo." In his Thesaurus he gives the definition without any indication of doubt. Hengstenberg, in his Commentary on the Psalms, renders the word by buffalo without note or comment, as if the matter were beyond question. Of American critics, Stuart has buffalo in his Christomathy, Noyes the same word in his translations, Robinson contended strongly for it in his edition of Calmet, and Barnes, the last writer on Job before Conant, advocates the same translation.

This rendering seems to be based on grossly erroneous views of the character of the buffalo. "The oriental buffalo," observes Robinson, "appears to be so closely allied to our common ox that, without attentive examination, it might be easily mistaken for a variety of that animal." The Karens say, a sheep is "a kind of a goat;" and by a parity of reasoning, a buffalo is a kind of an ox; but in no other way. The buffalo with its black and almost hairless skin, "huge horns," and clumsy body, offers a strong contrast to the red hairy skin, short horns, and more elegant appearance of the ox. Europeans in India often call it "the great hog," and its dirty habits of wallowing in the mire, as it does daily wherever it can find a mud hole, assimilate it more to the hog than to the ox.

Barnes says, it is "an animal which differs from the American buffalo only in the shape of the horns, and the absence of the dewlap." It is well known that the American buffalo is not a buffalo, but a bison, and the two differ from each other much more than either from the common ox; and according to modern naturalists, the difference between them is not merely specific, but generic-the buffaloes forming one genus, and the bisons another. The buffalo is not wholly destitute of the dewlap. Swainson says; the buffaloes have "a small dewlap on the breast;" but they differ from the bisons among other things, in having "no hunch on the back," no very long hairs under the jaws and throat,"

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and no mane upon the shoulders. The buffalo, too, has one pair of ribs less than the bison, and is altogether a widely different animal.

Barnes remarks again of the buffalo, that it "has been recently domesticated;" but in the laws of Menu, the great Hindoo legislator whom they identify with Noah, a book supposed to have been written about the time of David, domestic buffaloes are frequently mentioned. It would appear that at that time they were used to draw carts: for in one place it is said: "If a man shall be driving a cart, and his bullocks or buffaloes start and run against a house, he shall not be held in fault. If he run against the steps, let him put up new ones. If he run against the balustrades, let him replace them; there is no fine. If the cart shall not run against the house, but the bullocks, the buffaloes, the yoke, or other things belonging to the cart, there is no fine; nor if a plough shall run against a house."

The buffalo has performed for man, from the earliest historic times, the precise things which the Scriptures tell us the reem would not-" Will the unicorn be willing to serve thee or abide by thy crib ?" The buffalo does both as readily as the ox, the horse, or the elephant. "Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?" The buffalo may be seen yoked to the plough and harrow in India, as customary as the ox was in Judea. In the Tenasserim provinces, nearly every acre of paddy land is exclusively ploughed and harrowed by buf faloes. "Wilt thou believe him that he will bring home thy seed; or gather it into thy barn?" The buffalo brings all the sheaves from the field on sleds to the threshing-floor, where he treads out the corn; after which the grain is put into carts which the buffalo draws to the barn. The buffalo, though a fiercer animal usually to strangers than the common ox, is perfectly docile with its owner; readily obeying a woman or child that attends it. It will be easily seen that though to render reem by buffalo may pass in Germany, where the buffalo is known only by an occasional stuffed specimen in the museums, yet in the East, where from the Indus to the Irrawady, and from the Sheinam to the Hohan