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THE POPULAR SCIENCE MONTHLY.
where they listened to scientific papers or discussed scientific matters. They took tea once a week with Professor von Martins, while with Döllinger they were still more intimate. "Not only did they go to him daily, but he often came to see them, bringing botanical specimens to Braun, or looking in upon Agassiz's breeding experiments, in which he took the liveliest interest, being always ready with advice and practical aid. The fact that Agassiz and Braun had their room in his house made intercourse with him especially easy. This room became the rendezvous of all the aspiring, active spirits among the young naturalists at Munich, and was known by the name of 'The Little Academy.'. . . The friends gave lectures in turn on various subjects, especially on modes of development in plants and animals. These lectures were attended not only by students, but often by the professors." In a letter to his father, Agassiz describes his life at this period as exceedingly pleasant. He says:
Again, in writing to his father, Braun says of these private lectures:
An artist who was already in the employ of Agassiz, and who afterward made the illustrations of his works upon fossil fishes, describes Agassiz's life and surroundings at this time as follows;
The second volume is devoted to Agassiz's life in America. The frontispiece is a portrait taken at the age of fifty-five, and bringing at once to mind the features so well known to multitudes of people in all parts of the country. Besides the vignette, showing us the laboratory at Nahant, there is a view of the cottage at Nahant, of the Museum of Comparative Zoölogy, a portrait bust by Powers, and a view of Penikese.
Scientific Theism. By Francis Ellingwood Abbot, Ph. D. Boston: Little, Brown & Co. Pp. 219. Price, $2
This work is an attempt at developing theism from science and the scientific method. Dr. Abbot criticises nominalism and conceptualism, and argues for a noumenism in which every phenomenon is, as far as it goes, a real revelation of the noumenon. He holds that the mind perceives true relations in nature, and that therefore to the extent to which human knowledge has gone it forms a part, however small, of that contained in the Divine Mind. The theory of the unknowable the author rejects, holding that absolute knowledge of a thing would consist in knowing the sum of its relations to all other things in the universe.
Dr. Abbot argues from the intelligibility of the universe to its intelligence; and hence, since it is all-inclusive, to its self-consciousness. His is no external deity related to the universe, as machinist to machine, but the immanent mind, whose organic life and growth, manifested to us in nature,