he was engaged. "Now," he said, "you have got a work for life-a large block that will take you years to plane and polish. But mind, let us have from time to time some chips from your workshop." He has followed this advice of his friend, and, from time to time, ever since, has published articles, in various English quarterlies and monthlies, as well as in the Saturday Review, Times, and Oxford Essays, on various collateral subjects, while prosecuting at the same time his edition of the "Rig-veda," and other Sanskrit works connected with it. Having at length completed this great work, he "gathers up a few armsful of these chips and splinters," and presents them to the public in these volumes, which contain "essays on the early thoughts of mankind, whether religious or mythological, and on early traditions and customs." The author confesses to an absorbing passion for tracing the origin and first growth of human thought, not in accordance with the Hegelian laws of thought or the Comtean epochs, but historically. His central idea is, that the growth of language and religion is continuous, and that by pushing our researches back to the remotest times, the very elements and roots of human speech, ard of the religions of the world, may be reached. In all religions he claims to have found these radical elements: "An intui'ion of God, a sense of human weakness and dependence, a belief in the Divine government of the world, a distinction between good and evil, and a hope of a better life." If these had not "formed a part of the original dowry of the human soul, religion itself would have remained an impossibility." The conclusions reached by the learned author, in this wide and interesting field of investi gation, utterly falsify Darwin's Development theory, and the speculations of all who contend that man's primeval state was one of barbarism." As far as we can trace back the footsteps of man, even on the lowest strata of his. tory, we see that the divine gift of a sound and sober intellect belonged to him from the very first; and the idea of a humanity emerging slowly from the depths of an animal brutality can never be maintained again. The earliest work of art wrought by the human mind-more ancient than any literary document, and prior even to the first whisperings of tradition-the human language, forms an uninterrupted chain from the first dawn of history down to our own times. We still speak the language of the first ancestors of our race; and this language, with its wonderful structure, bears witness against such gratuitous imputations. The formation of language, the composition of roots, the gradual discrimination of meanings, the systematic elaboration of grammatical forms-all this working which we can still see under the surface of our speech, attests from the very first the presence of a rational mind -of an artist as great, at least, as his work." The same line of argument he pursues, and with the same result, in regard to the religions of mankind. The investigation and discussion take a very wide range. Vol. I. is made up of essays on the Science of Religion, in which the author passes in review the chief systems of religious faith in the world, and gives a full and highly interesting review of the sacred writings of each. Vol. II. is devoted chiefly to the Mythological and Legendary lore of the world. " We have not space to go into particulars in the matter of criticism. Some of the author's views on the science of religion are open to serious objections. The gist of his theory may be gathered from a quotation he makes from Augustine, giving his words the widest possible latitude. What is now called the Christian religion has existed among the ancients, and was not absent from the beginning of the human race, until Christ came in the flesh: from which time the true religion, which existed already, began to be called Christian." But, in conclusion, he remarks: "The science of religion is only just beginning, and we must take care how we impede its progress by preconceived notions or too hasty generalizations. During the last fifty years the authentic documents of the most important religions of the world have been recovered in a most unexpected and almost miraculous manner. We have now before us the canonical books of Buddhism; the Zend-Avesta of Zoroaster is no longer a sealed book; and the hymns of the Rig-veda have revealed a state of religion anterior to the first beginnings of that mythology which, in Homer and Hesiod, stands before us in a mouldering ruin. The soil of Mesopotamia has given back the very images once worshipped by the most powerful of the Semitic tribes, and the cuneiform inscriptions of Babylon and Nineveh have discovered the very prayers addressed to Baal or Nisroch. With the discovery of these documents a new era begins in the study of religion. We begin to see more clearly every day what St. Paul meant in his sermon at Athens." The History of Civilization. By AMOS DEAN, LL. D. In Seven Volumes. Vol. II. Albany: Joel Munsell. 1869. 8vo. Pp. 533. The style in which this history is produced is worthy of all praise. It is a luxury to read it-so finely toned is the paper, and so clear and perfect the type. Of the literary execution of the work we have already expressed a favorable judgment on the appearance of the first volume. The plan is a very broad and comprehensive one-too much so for any one man to do full justice to all the parts of it. But the two volumes now published evince admirable qualities in the author--for the work undertaken-extensive research, a conscientious regard for the truth, the power to digest and put in order the vast materials at his command, and a knowledge of the various speculations and philosophies which bear upon the subject. His mind was practical rather than theoretical; and hence we have a history rather than a philosophy of history. And the work is the more valuable for this reason. The present volume is entirely occupied with Greece. I. Its Description and History. II. Its Industry. III. Its Religion. IV. Its element of Society. V. Its Government. VI. Its Philosophy. VII. Its Art. This is a fruitful and, to the classical reader especially, highly interesting field for investigation, and while it may not greatly add to his stock of knowledge, it clearly arranges and methodizes and makes available his knowledge of the subject. The work deserves, and we trust will receive, favorable attention. China and the Chinese. A General Description of the Country and its Inhabitants; its Civilization and Form of Government; its Religious and Social Institutions; its Intercourse with other Nations, and its Present Condition and Prospects. By the Rev. JOHN L. NEVIUS. Harper & Brothers. 12mo, pp. 456. Since China has become our neighbor, and is brought into new and more intimate social and commercial relations with us, we ought to feel a new interest in that vast and ancient Empire, and acquaint ourselves more thoroughly with its history, and literature, and social and religious life. And no testimony is so reliable as that furnished by resident foreigners, who have rare opportunities to study that strange people in the various phases of their being, especially if, as in the case of the missionary, they have no motive to conceal or exaggerate the truth. The author of this book has spent ten years of missionary life in China in connection with the Presbyterian Board, so that he is prepared to write intelligently on the subject. The book is crowded with facts, and the results of close and patient and extended observation, and treats on all those topics about which we are most concerned to know. Not since the appearance of William's "Middle Kingdom" have we had a more valuable book in the matter of definite and reliable information. It adds another to the many valuable contributions which modern missions have made, bearing on the learning, commerce, and general interests of the world. ers. A Modern Historical Atlas for the use of Colleges, Schools, and General ReadBy REV. WILLIAM GAGE, translator of "Ritter's Palestine," etc. D. Appleton & Co. The object of this work is to convey to the eye the civil divisions of the chief countries of the world during the course of modern history. We think Mr. Gage, who has made the study of geography a specialty, has succeeded admirably in the design. By means of these several maps, only in outline, the student will readily catch a view of the leading civil divisions of nations at the various epochs of modern history. The maps are elegantly prepared, and substantially bound in book-form, so as to be convenient for refer ence. PRACTICAL RELIGION. Sermons preached before the University of Oxford. By H. P. LIDDON, M. A. Third Edition, revised. London: Rivingtons. New York: Scribner, Welford & Co. 12mo, pp. XVI, 350. The Bampton Lectures on the Divinity of Christ, by this same author, were an eminent success, and at once established his reputation as a thinker and writer of no mean parts. This volume of Sermons is uniform in style with the volume containing his Bampton Lectures. Besides the Preface, it contains thirteen Sermons, having no particular connection, three of which were not in the previous editions. The themes of these Sermons are important. such as "God and the Soul," The Law of Progress." The Freedom of the Spirit," "Immortality," The Conflict of Faith with undue exaltation of Intellect," "The Divine Victim," "The Risen Life," " Faith in a Holy Ghost," "The Divine Indwelling a Motive to Holiness," etc. The Sermons are eminently characterized by vigor of thought, elegance of diction, earnestness of purpose, and the highest elements of instruction. Hades and Heaven; or, What does Scripture reveal of the Estate and Employments of the Blessed Dead, and of the Risen Saints. By REV. E. H. BICKERSTETH. Carter & Brothers. The first of the essays which compose this beautiful little volume-the State of the Blessed Dead before the Resurrec tion-has already been published. The author adopts the "intermediate state" theory, and endeavors to establish and fix its leading features from the Scriptures. The other essay discusses the estate and employment of the Risen Saints in the light of biblical teaching, and in a manner that can not fail to animate the Christian's faith and make him long for that glorious period to come. This period embraces not only the heavenly period, but also the millennium, according to the author's view. And, indeed, he restricts his remarks almost entirely to the millennial state, and here we think is the great defect of the treatise. Why the author should assume that angels are without bodies, we can not understand. It is contrary to all analogy and Scripture implication. In all the instances on record in which angels appeared to men, they appeared in bodily form. God alone, it seems to us, is pure spirit. If saints have bodies in glory, why not angels? What incongruous elements will mingle in the society and life of heaven if the one have bodies and the other not? The Day Dawn and the Rain, and other Sermons. By the REV. JOHN KER, Glasgow, Scotland. New York: Robert Carter & Brothers, 1869. 12mo., pp. 450. The author of these sermons is regarded with affectionate sympathy by those who were wont to listen to the eloquent preacher with admiration and delight, but whose manly, persuasive voice has been seldom heard in the pulpit for years past, by reason of sore affliction. For this reason this volume will be highly welcome in the wide circle of his personal friends and admirers. But it has a value and an interest for the universal church. Mr. Ker furnishes evidence, in these sermons, of possessing genius of a high order, in rare combination with eminent wisdom and goodness. He displays great compass and exquisite balance of mental powers, all enriched by a high and varied culture. He has a glowing imagination, a clear understanding, a sound judgment, a warm heart, the logical faculty in large degree, and an intense sympathy with the true, the beautiful, and the good. The discourses-twenty-four in number-embrace a wide range and diversity of subjects, some of which are out of the ordinary course of pulpit ministration. They all revolve, however, around the central truth of the gospel-Christ crucified. Several of the sermons traverse the higher paths of Christian and philosophic research, and with no little ability. But the greater part of them are devoted to topics intimately connected with daily Christain faith and practice The style is in harmony with the varying thought-luminous, vigorous, often elegant, often deepening into tender pathos, or rising into true eloquence. The sermons, as a whole, must take rank among the best that the English or Scottish pulpit has produced in the present generation. ART. XI.-THEOLOGICAL, AND LITERARY INTELLIGENCE. GERMANY. The following notes on German Universities, Theological Academies, and recent books. are from an American student now studying in Berlin. Country. Prussia, STATISTICS OF THE GERMAN UNIVERSITIES, SUMMER OF 1868. Total. Halle, 12 316 81 859 Theological Tendencies. Evangelical Union. (E. U.) Evangelical Union. Göttingen, 11 824 Moderate Lutheran. Bonn, 939 E. U. & Rom. Cath. 2 faculties Evangelical Union. Marburg, 7 74 Evangelical Union. The figures in this table are taken from the new Akademische Zeitschrift. The universities marked * are estimated from previous returns--the others are given as they are now reported. There is some change in the number of students during the winter months. Berlin falls off in summer and gains in winter. This winter there are 335 theological students, and 2997 in all the Faculties. In most of the universities there are distinguished Professors who deviate from the general tendency of the University In Berlin, Prof. Hengstenberg, and in Halle, Prof. Gueriche, are strong Lutherans. In Leipsic, the moderate Lutherans are Lechler, Tischendorf, Brückner, and Fricke; these and the moderate Lutherans of the Tübingen faculty, and some in Göttengen and other Universities, are in sympathy with the Evangelical Union party. In Rostock, Prof. Baumgarten belongs to the Protestant Association. There are no members of this Association in the theological faculties of Berlin, Halle, Leipsic, Erlangen, or Tübingen. The Centennial of the birth of Schleiermacher was celebrated on the 21st of November in many German universities. Prof. Twesten delivered the address in Berlin, Prof. Moluck in Halle, Prof. Kahnis in Leipsic, and Dr. Schenkel in Heidelburg. The Protestant Association endeavored to make capital out of the occasion, but they have made a great failure. The great Schleiermacher is justly estimated, in some respects, as the chief of a more positive tendency, as renewing the vital faith of the Reformation. The numerous addresses and articles by the right men, will effectually counteract all the aims of Schenkel and his party. [In this country, the only public recognition of this centennial, was an interesting and cordial address by Samuel Osgood, of New York, correctly representing Schleiermacher as redeeming Christian theology from the fetters of an abstract and illusive rationalism, and as planting it on a positive and firm basis, both in history and experience. R Baxmann, of the University of Bonn, has prefaced an interesting popular sketch of the Life of Schleiermacher (pp. 160-with a very poor portrait); a fuller life is in preparation, by W. Dilthey, to be issued by Reimer, Berlin, the publisher of the works of Schleiermacher, and his life-long friend.] There are three great church parties in Protestant Germany, contending for the supremacy. 1. The party of the Protestant Association, whose leader is Schenkel, in Heidelberg: its principal organ, the Allgemeine Kirch Zeitschrift. The aim of this party is to establish a universal German Church, with perfect freedom in doctrine and preaching, without any confessional restrictions. Here are gathered all shades of opinion, united only in this common purpose, (a) the strict Rationalists, (b) the great middle body, who attempt to construct the church and theology on pure ethical principles, denying the divinity of Christ and the supernatural, (c) a few men, such as Baumgarten in Rostock, who are more positive and believing, but who desire freedom from confessional and ecclesiastical restrictions. They seek to influence men of culture and the people; they give themselves out as the true Protestants, the successors, in a general way, of Luther and Calvin,--the disciples of Schleiermacher. They are like the American Unitarians, or "Liberal Curistians," and embrace the same mixture of elements. It is not at all likely that they will gain much success in producing a reaction in Germany. Heidelberg, the only university in Germany representing this tendency, is constantly falling off in students, having this winter only forty-five theological students: it can not at all contend with its evangelical neighbors, Tübingen and Bonn, not to speak of the great northern universities. They make great pretensions and are very active, but really accomplish very little. 2. The Lutherans. Their object is to preserve and extend the Lutheran church in its distinctive features, carefully and sharply excluding all Calvinistic and Melancthonian elements. Erlangen and Rostock are the strongholds of this party, whilst Leipsic, with such men as Luthardt, Kahnis, and Delitzach, give it strong support. There are also representatives of this party in many of the other universities. This party is also made up of various elements, although it is essentially reactionary. (a) A small branch, headed by Hengstenberg and Klieforth, reach toward Romanism, and may be regarded as the Puseyites of Germany. (b) The middle party reach toward Lutheran scholasticism, and wish to restore the strict Lutheran orthodoxy. They would base themselves strictly on the Formula Concordiæ. (c) A third section desire a disitnctive but progressive Lutheranism. This branch has the leadership at present, as it is necessary to unite all the elements. They have started a new organ, the Lutherische Zeitschrift, under the editorship of Luthardt. This was resolved upon at the last conference at Hanover. They desire a national German Lutheran church, if possible, in accordance with the traditional territori lism-if not a national Lutheran church indepen dent of the state. This party is strong in the number of its theologians, but it does not address and can not reach the people --it will not produce a new life in the religion of Germany--it is opposed to lay influence. It may gain strength for a while, but it can not succeed. 3. The Evangelical Union Party. Within this party are comprised almost all these men, who, recognizing and valuing the struggles of the past century, contend on the one hand against Rationalism, and on the other against a return to Protestant Scholasticism. Naturally there are men of great variety of views with respect to the great questions of the day in the ranks of this party-but they would all admit and contend for the divinity of Christ and the supernatu ral in the Scriptures. They advocate Union on the fundamental principles of the Reformation as contained in the Augsburg Confession, allowing a difference |
