mere drop in the enormous bucket.  We have been under the impression that explorers who had spent long periods of time in the examination,—­Lembke or Gachard, for example,—­had sunk their shafts but a little way into that great mine.  At all events, we feel particularly certain that Mr. Wilson never in his life saw a single manuscript, or a single copy of a manuscript, from the Archives of Simancas.

“The monk Strada,” our author goes on to inform us, “must have consulted them” [the “Samanca papers”] “in the composition of his history of the Low Country Wars, though he does not call the papers by that name.” [We should hope not.] “The Glanville papers are not alone his authorities.”  With regard to the “Glanville papers,” we cannot speak positively, never having seen them, or even heard of them.  If an allusion is intended to the “State Papers of Cardinal Granvelle,” we admit that these were not Strada’s only authorities; in fact, they were not his authorities at all; he never had the opportunity of consulting them.  “Robertson’s convent life of Charles V.,” Mr. Wilson continues, “is almost literally taken from Strada.”  Now, if Strada followed the “Samanca papers,” and Robertson has followed Strada, how is it that these same papers have been the groundwork for a complete refutation of Robertson?  Surely, when brought to light, they ought, on the contrary, to have confirmed his statements.  The truth is, that Strada, who had access to no other manuscripts than those in possession of the Farnese family, never saw the “Samanca papers”; and Robertson, far from following Strada exclusively, relied much more on the authority of Sandoval and other Spanish writers.

But our readers will naturally inquire what these matters have to do with the Aztec civilization and the Conquest of Mexico.  So far as we know, nothing at all.  We have merely followed our Iroquois foe, and kept perseveringly upon his track in the jungle to which he has taken.  Whatever course he may take, we are determined to follow him.  He shall not elude us.  Through all the windings of his eccentric route, through pathless forests, across rugged sierras, along the sides of nameless streams, we shall pursue his trail.  On the summit of the great teocalli of Mexico, dedicated to the fearful deity, Huitzilopotchli, he shall be offered up as a sacrifice, according to the awful customs in which he affects to disbelieve.  We are compelled, indeed, by want of space, to grant him a respite for a month.  Our present notice must be regarded only as a parboiling “preliminary.”  At the end of that time, with all due form and ceremony, we promise that the solemn rite shall be completed.

Bunsen’s Gott in der Geschichte. (God in History.) Zweite Theil.  (Second Part.) Leipzig. 1858.