The writer of this notice has for several years had in mind the preparation of a book connecting the study of the constellations with classical legends and folklore referring to them, but Dr. Porter's elegant little volume makes it unnecessary to proceed further with the matter. The remarkable discoveries of modern astronomy have caused people to leave the study of the sky to observatories, whereas the most interesting observations can be made with the naked eye. Before learning about spectrum analysis applied to celestial bodies, or the surface markings on planets as revealed by the telescope, students of astronomy should become familiar with the skies, note the stars in the seasons, the relative positions of the sun and moon during a lunation, the apparent motions of planets and similar phenomena. These appearances were followed with intelligence thousands of years ago, yet most people to-day are unacquainted with them. In early days the heavens were closer to the earth than they are now; so we find that classical myth often has an astronomical significance, the constellations and their apparent motions representing the apotheosis of the actors in a terrestrial drama, though whether the legend suggested the designation of star-groups or the stars gave birth to the legend cannot easily be decided. Dr. Porter brings together much simple legendary lore of the heavens, and the teacher of classics will find his volume just as inspiring as the observer of the skies. The illustrations show the constellations with the figures found on old star-maps and celestial globes. It is a little surprising that, as the book is of American origin, Dr. Porter only mentions a few of the astronomical beliefs and ceremonies of American Indians. For instance, we find no reference to the tradition of the Micmac Indians, that the stars are watch-fires, the bright ones being those of chiefs, or of Dr. Fewkes' detailed studies of the Hopi Indians at Walpi, where observations of the positions of the sun at sunrise and sunset are used to regulate the commencement of a ritual connected with sun-worship. It is also worth consideration whether a short chapter on the planets known to the ancients might not be added with advantage, as most people are unable to distinguish them from stars. -The School World, Vol. 4

In Unnatural Death Philip Porter demonstrates sin and death to be intimate with one another; because of sin, creation is held in thrall by death. Demonstrating the intimacy of sin and death matters because Christians should take natural science seriously while also affirming essential doctrinal claims such as "The last enemy to be destroyed is death" (1 Cor 15:26). Death is not benign, and this book provides a robust theological grammar of scriptural interpretation, of voluntary and natural evils, and of time and eternity which allows Christians to claim that the damage done by death originates in creaturely sin. Porter argues that using Augustine's theory of the rationes seminales makes available new descriptive possibilities in the theology of creation. One way to understand this work is as a speculative picture of creation that accounts for death on evolutionary timescales without attempting to naturalize it. It offers this picture by showing how the angelic fall can account for the presence of death in creation. This work does not offer a theodicy. Instead it provides an analysis of the angelic fall that shows how God works through creaturely freedom to bring about goods that neither justify nor make sense of evil.

Extract: This study, begun in mid 1974, looks at what has been happening to the cotton textile industry of EEC member countries, to their imports and exports of cotton textiles, and to consumer demand. the study was not designed to forecast the end of the current textile and economic slow down in the Community or to project future levels of mill use of cotton. rather, emphasis is put on the fact that the Community will continue to be a large market for raw cotton.