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Tree-frogs have, of course, in most circumstances much greater difficulty in getting at water than pond-frogs; and this is especially true in certain tropical or desert districts. Hence most of the frogs which inhabit such regions have had to find out or invent some ingenious plan for passing through the tadpole stage with a minimum of moisture. The devices they have hit upon are very curious. Some of them make use of the little pools collected at the bases of huge tropical leaf-stalks, like those of the banana plant; others dispense with the aid of water altogether, and glue their new-laid eggs to their own backs, where the fry pass through the tadpole stage with the slimy mucus which surrounds them. Nature always discovers such cunning schemes to get over apparent difficulties in her way: and the tree-frogs have solved the problem for themselves in half a dozen manners in different localities. Oddest of all, perhaps, is the dodge invented by "Darwin's frog," a Chilean species, in which the male swallows the eggs as soon as laid, and gulps them into the throat-pouch beneath his capacious neck: there they hatch out and pass through their tadpole stage: and when at last they arrive at frogly maturity, they escape into the world through the mouth of their father.

Sir Isaac Newton says the Feast of the Nativity, and most of the other ecclesiastical anniversaries, were originally fixed at cardinal points of the year, without any reference to the dates of the incidents which they commemorated, dates which, by lapse of time, it was impossible to ascertain. Thus the Annunciation of the Virgin Mary was placed on the 25th of March, or about the time of the vernal equinox; the Feast of St. Michael on the 29th of September, or near the autumnal equinox; and the Birth of Christ at the time of the winter solstice. Christmas was thus fixed at the time of the year when the most celebrated festivals of the ancients were held in honour of the return of the sun which at the winter solstice begins gradually to regain power and to ascend apparently in the horizon. Previously to this (says William Sandys, F.S.A.),[3] the year was drawing to a close, and the world was typically considered to be in the same state.

If I do not take these works so seriously as the reader may expect, let me beg him, before he blames me, to go to Oropa and see the originals for himself. Have the good people of Oropa themselves taken them very seriously? Are we in an atmosphere where we need be at much pains to speak with bated breath? We, as is well known, love to take even our pleasures sadly; the Italians take even their sadness allegramente, and combine devotion with amusement in a manner that we shall do well to study if not imitate. For this best agrees with what we gather to have been the custom of Christ himself, who, indeed, never speaks of austerity but to condemn it. If Christianity is to be a living faith, it must penetrate a man's whole life, so that he can no more rid himself of it than he can of his flesh and bones or of his breathing. The Christianity that can be taken up and laid down as if it were a watch or a book is Christianity in name only. The true Christian can no more part from Christ in mirth than in sorrow. And, after all, what is the essence of Christianity? What is the kernel of the nut? Surely common sense and cheerfulness, with unflinching opposition to the charlatanisms and Pharisaisms of a man's own times. The essence of Christianity lies neither in dogma, nor yet in abnormally holy life, but in faith in an unseen world, in doing one's duty, in speaking the truth, in finding the true life rather in others than in oneself, and in the certain hope that he who loses his life on these behalfs finds more than he has lost. What can Agnosticism do against such Christianity as this? I should be shocked if anything I had ever written or shall ever write should seem to make light of these things. I should be shocked also if I did not know how to be amused with things that amiable people obviously intended to be amusing.

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