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out the process by which the simpler myths of Palestine were made. For, between Bethlehem and Jerusalem, he sees a field covered with small pebbles, and of these he says: "The common people tell you that a man was once sowing peas there, when Our Lady passed that way and asked him what he was doing; the man answered 'I am sowing pebbles' and straightway all the peas were changed into these little stones." His ascribing belief in this explanatory transformation myth to the "common people" marks the faint dawn of a new epoch. Typical also of this new class is the German botanist Leonhard Rauwolf. He travels through Palestine in 1575, and, though devout and at times credulous, notes comparatively few of the old wonders, while he makes thoughtful and careful mention of things in nature that he really saw; he declines to use the eyes of the monks, and steadily uses his own to good purpose. As we go on in the seventeenth century, this current of new thought is yet more evident; a habit of observing more carefully and of comparing observations had set in; the great voyages of discovery by Columbus, Vasco da Gama, Magellan, and others were producing their effect; and this effect was increased by the inductive philosophy of Bacon, the reasonings of Descartes, and the suggestions of Montaigne. So evident was this current that, as far back as the early days of the century, a great theologian, Quaresmio of Lodi, had made up his mind to stop it forever. In 1616, therefore, he began his ponderous work entitled The Historical, Theological, and Moral Explanation of the Holy Land. He laboured upon it for nine years, gave nine years more to perfecting it, and then put it into the hands of the great publishing house of Plantin at Antwerp: they were four years in printing and