Ille.—“How did it happen, then, that Abraham arrived at the knowledge of the one God, and called on the name of the Lord?"

Hic.-"Do you compare yourself with Abraham? Have you ever studied Hebrew?”

Ille." A little. In my youth I read through the book of Genesis."

Hic. -"Good! then you know that the Hebrew word for name is Shem?”

Ille. -"Yes; I know that."

*

Hic.-"Then you know that from the time of Enos the name was preached (Genesis iv. 26), showing that the pure doctrine was known from the beginning. This doctrine was darkened and obscured by wise people like you, so that it was almost lost at the time of Abraham, who again preached the name of the Lord to unbelievers."

Ille. .—“What did this primitive doctrine contain?"

Hic." Undoubtedly not only a testimony of the one living God of heaven and earth, but also clearly of Christ the Messiah, as He who was promised to our fallen parents in paradise (Genesis iii. 15).”

Ille.-"Can you prove that Abraham had the witness of Christ?"

of the progress of reason. The advance has been only formal, not essential. The formal advance has been in printing, railroads, and such like, in which direction we may easily suppose progression will yet further continue. But there has been no essential advance whatever. We know as little now of our own being, of the being of God, or even of that of the smallest infusoria, as in the days of Thales and Anaximander. In short, when life begins, begins also our feebleness; "Therefore," says Paul, "we walk by faith, not by sight." Yet these would-be philosophers of our day will only walk by sight, not by faith, although they cannot see into anything-not even into themselves.

* In order to understand the argument, the reader must remember that the name here is taken in the sense of the Greek λoyos, and is considered as referring especially to Christ.

:

Hic.- "Yes; from Christ's own words (John viii. 56) :'Abraham, your father, rejoiced to see My day, and he saw it, and was glad.' Item: Moses and all the Prophets have witnessed of Him, of whom you say that He lies dead in the grave."

Ille.-"Oh, that is just what the priests say."

Hic." And Christ Himself, Luke xxvi. 25 and 27. Do you not see, young man, that you mock the Prince of Life, whom God, that cannot lie, promised before the world began -Titus i. 2—ay, even more than you mocked your temporal Prince this day? Poor sinner, what does it help you to believe in one God?"

"Even the devils believe and tremble," added Jacob Kleist the Chancellor. "No, there is no other name given under heaven by which you can be saved; and will you be more wise than Abraham, and the Prophets, and the Apostles, and all holy Christian Churches up to this day? Shame on you, and remember what St. Paul says: Thinking themselves wise, they became fools.' And in 1st Cor. xv. 17: 'If Christ be not risen, than is your faith vain, and our preaching also vain. Ye are yet in your sins, and they who sleep in Christ are lost.'"*

So Otto was silenced and coughed, for he had nothing to answer, and all the guests laughed; but, fortunately, just then the offering-plate was handed round, and the Duke laid down two ducats, at which Otto smiled scornfully, and flung in seven rix-dollars, but laughed outright when Fabianus put down only four groschen.

* This proof of Christ's divinity from the Old Testament was considered of the highest importance in the time of the Apostles; but Schleiermacher, in his strange system, which may be called a mystic Rationalism, endeavours to shake the authority of the Old Testament in a most unpardonable and incomprehensible manner. This appears

to me as if a man were to tear down a building from the sure foundation on which it had rested for 1000 years, and imagine it could rest in true stability only on the mere breath of his words.

This seemed to affront his Highness, for he whispered to his Chancellor to order the carriages, and rose up from table with his attendants. Then, offering his hand to Otto, said, "Take care, Otto, or the devil will have you one day in hell, like the rich man in Scripture." To which Otto replied, bowing low, "Gracious Lord, I hope at least to meet good company there. Farewell, and pardon me for not attending you to the castle gates, but I may not leave my guests.

Then all the nobles rose up, and the young knights accompanied his Highness, as did also Sidonia, who now further entreated his Grace to remove her from her father's castle, since he saw himself how lightly God's Word was held there. Fabianus was infinitely pleased to hear her speak in this manner, and promised to use all his influence towards having her removed from this Egypt.

Here ended all that old Uckermann could relate of Sidonia's youth; so I determined to ride on to Stramehl, and learn there further particulars if possible.

Accordingly, next day I took leave of the good old man, praying God to give him a peaceful death, and arrived at Stramehl with my servant. Here, however, I could obtain no information; for even the Bork family pretended to know nothing, just as if they never had heard of Sidonia (they were ashamed, I think, to acknowledge her), and the townspeople who had known her were all dead. The girl, indeed, was still living whose goose Sidonia had killed, but she was now an old woman in second childhood, and fancied that I was myself Sidonia, who had come to take away another goose from her. So I rode on to Freienwald, where I heard much that shall appear in its proper place; then to Old Stettin; and, after waiting three days for a fair wind, set sail for Wolgast, expecting to obtain much information there.

VOL. 1.

CHAPTER IV.

How Sidonia came to the court at Wolgast, and of what further happened to her there.

IN Wolgast I met with many persons whose fathers had known Sidonia, and what they related to me concerning her I have summed up into connection for your Highness as follows.

When Duke Barnim reached the Diet at Treptow, he immediately made known Sidonia's request to the Grand Chamberlain of Wolgast, Ulrich von Schwerin, who was also guardian to the five young princes. But he grumbled, and said—"The ducal widow had maids of honour enough to dam up the river with if she chose; and he wished for no more pet doves to be brought to court, particularly not Sidonia; for he knew her father was ambitious, and longed to be called 'your Grace."

Even Fabianus could not prevail in Sidonia's favour. So the Duke and he returned home to Stettin; but scarcely had they arrived there, when a letter came from the ducal widow of Wolgast, saying, that on no account would she receive Sidonia at her court. The Duke might therefore keep her at

his own if he chose.

So the Duke took no further trouble. But Sidonia was not so easily satisfied; and taking the matter in her own hands she left her father's castle without waiting his permission, and set off for Stettin.

On arriving, she prayed the Duke to bring her to Wolgast without delay, as she knew there was an honourable, noble lady there who would watch over her, as indeed she felt would be necessary at a court. And Fabianus supported her petition; for he was much edified with her expressed desire to crucify the flesh, with the affections and lusts.

Ah! could he have known her!

So the kind-hearted Duke embarked with her immediately, without telling any one; and having a fair wind, sailed up directly to the little water-gate, and anchored close beneath the Castle of Wolgast.

Here they landed; the Duke having Sidonia under one arm, and a little wooden puppet under the other. It was an Eve, for whom Sidonia had served as the model; and truly she was an Eve in sin, and brought as much evil upon the land of Pomerania as our first mother upon the whole world. Sidonia was enveloped in a black mantle, and wore a hood lined with fur covering her face. The Duke also had on a large wrapping cloak, and a cap of yellow leather upon his head.

So they entered the private gate, and on through the first and second courts of the castle, without her Grace hearing a word of their arrival. And they proceeded on through the gallery, until they reached the private apartments of the princess, from whence resounded a psalm which her Grace was singing with her ladies while they spun, and which psalm was played by a little musical box placed within the Duchess's own spinning-wheel. Duke Barnim had made it himself for her Grace, and it was right pleasant to hear.

After listening some time, the Duke knocked, and a maid of honour opened the door. When they entered, her Grace was so confounded that she dropped her thread and exclaimed, "Dear uncle! is this maiden, then, Sidonia?" examining her from head to foot while she spoke. The Duke excused himself by saying that he had promised her father to bring her here; but her Grace cut short his apologies with "Dear uncle, Dr. Martin Luther told me on my wedding-day that he never allowed himself to be interrupted at his prayers, because it betokened the presence of something evil. And you have now broken in on our devotions; therefore sit down with the maiden and join our psalm, if you know it." Then her Grace took up the reel again, and having set the clock-work going with her foot, struck up the psalm once more, in a clear,