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Frogs and other amphibians stand higher in the scale of life than fish; they have acquired legs in place of fins, and lungs instead of gills; they can hop about on shore with perfect freedom. Now, frogs still produce a great deal of spawn, as every one knows: but the eggs in each brood are numbered in their case by hundreds, or at most by a thousand or two, not by millions as with many fishes. The spawn hatches out as a rule in ponds, and we have all seen the little black tadpoles crowding the edges of the water in such innumerable masses that one would suppose the frogs to be developed from them must cover the length and breadth of England. Yet what becomes of them all? Hundreds are destroyed in the early tadpole stage--eaten up or starved, or crowded out for want of air and space and water: a few alone survive or develop four legs, and absorb their tails and hop on shore as tiny froglings. Even then the massacre of the innocents continues. Only a tithe of those which succeeded in quitting their native pond ever return to it full grown, to spawn in due time, and become the parents of further generations.

Whether the 25th of December, which is now observed as Christmas Day, correctly fixes the period of the year when Christ was born is still doubtful, although it is a question upon which there has been much controversy. From Clement of Alexandria it appears, that when the first efforts were made to fix the season of the Advent, there were advocates for the 20th of May, and for the 20th or 21st of April. It is also found that some communities of Christians celebrated the festival on the 1st or 6th of January; others on the 29th of March, the time of the Jewish Passover: while others observed it on the 29th of September, or Feast of Tabernacles. The Oriental Christians generally were of opinion that both the birth and baptism of Christ took place on the 6th of January. Julius I., Bishop of Rome (A.D. 337-352), contended that the 25th of December was the date of Christ's birth, a view to which the majority of the Eastern Church ultimately came round, while the Church of the West adopted from their brethren in the East the view that the baptism was on the 6th of January.

On leaving Montrigone, with a pleasant sense of having made acquaintance with a new and, in many respects, interesting work, I could not get the sacristan and our difference of opinion out of my head. What, I asked myself, are the differences that unhappily divide Christendom, and what are those that divide Christendom from modern schools of thought, but a seeing of Joachims as the Virgin's grandmothers on a larger scale? True, we cannot call figures Joachim when we know perfectly well that they are nothing of the kind; but I registered a vow that henceforward when I called Joachims the Virgin's grandmothers I would bear more in mind than I have perhaps always hitherto done, how hard it is for those who have been taught to see them as Joachims to think of them as something different. I trust that I have not been unfaithful to this vow in the preceding article. If the reader differs from me, let me ask him to remember how hard it is for one who has got a figure well into his head as the Virgin's grandmother to see it as Joachim.

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