considered; by Dr. Harless on the Apparatus of the Will, and by Cullmann, a second article on the Principles of the Philosophy of Fr.v. Baaden and G. A. v. Schaden.

Welcker & Ritschl's Rheinisches Museum für Philologie, Heft IV, 1860, contains discussions of the Sophist Hippias, of Elis by Mähly, an article by Halm on the Criticism of the Text of the Rhetoricad Herennium, and articles by Mommsen and by Enger, critical and exegetical, on the Agamemnon of Eschylus.

66

WORKS IN THEOLOGY, EXEGESIS, ETC.-Prof. Fred. Bleck's Introduction to the Scriptures (Einleitung in die heilige Schrift), ed. by J. F. Bleck and Ad. Kamphausen, vol. I, containing the Introduction to the Old Testament, 854 pp.- -Bunsen's Biblework" for the Church embraces in the second half of the fourth half volume, Jeremiah, Ezekiel and the twelve minor prophets. A neat Atlas to the "Biblework," consisting of ten maps, has been prepared by H. Lange.-J. P. Lange's "Biblework," theological and homiletical, designed to meet the wants of Pastors, has reached in the New Testament (Part XI), the Pastoral Epistles and the Epistle to Philemon, by Dr. J. J. Van Oos-Dr. U. Heppe, the Doctrines of the Reformed Church (Die Dogmatik der Evangelisch-reformirten Kirche), from the Sources, 526 pp. Gumpach, the Prophet Habakkuk, translated and explained after the revised Hebrew Text.- -Dr. G. K. Mayer, the Messianic Prophecies of Isaiah; Vienna, 511 pp.-"Life and Select Writings of John Calvin" (Leben und Ausgewählte Schriften, etc.), by E. Stähelin, constitutes the 4th part, 1st half of Hagenbach's series of Lives and Select Writings of the Fathers of the Reformed Church.

terzee.

In Patristics, V. von Strauss has published a work on Polycarp, Heidelburg, 347 pp. The Apologies of Justin Martyr, ed. by Braun, 2d ed., published at Bonn.

PHILOSOPHY.-The Speculative System of John Scotus Erigena, by Dr. W. Kaulich, Prague, 84 pp., 4.— A tract on the Progress of Metaphysies among the oldest Ionic Philosophers. A historico-philosophical study, by Dr. R. Leydell, Leip., 74 pp.Philosophical Propedeutics (Phil. Propedeutik), an Introduction to Philosophy, embracing Prolegomena, Logic, Empirical Psychology, by Prof. Dr. R. Zimmermann, 2d enlarged ed., Vienna, 432 pp.- -On Philosophical Method, by Dr. J. H. Leuzen, Cologne, 454 pp.-Jacob Böhme, the German Philosopher, the harbinger of Christian Science, by Dr. A. Peip, Leipz., 264 pp.lybius Hist. of Speculative Philosophy from Kant to Hegel, 5th ed., revised.- -Francis Sanchez, a contribution to the history of Philosophic Movements at the beginning of Modern Times, by Dr. Gerkrath, Vienna, 149 pp.

-Cha

CLASSICAL LITERATURE AND PHILOLOGY.-A pamphlet of 50 pp., published by Buxtorf-Falkeisen, contains the correspondence of the Hebraist, John Buxtorf, the elder, with distinguished scholars and men of his time.- -The Life of the Greeks and Romans, from ancient Sculptures; 1st half, the Greeks, with 317 wood cuts printed in the text.The Life and Political Acts and Influence of Demosthenes, from the

Sources, by Dr. O. Haupt. -Horace's Satyres, in Latin and German, with explanations, by Dr. L. Döderlein, 318 pp.-The Works of Porphyry, the Neo-Platonist, ed. by A. Nauck, are published by Teubner, Leipz., 1 vol., 223 pp.- -The third vol., fasc. 2, of Hesychius' Lexicon, edited by Schmidt, Jena.-F. G. Welcker's Doctrine of the Gods among the Greeks, 2 vols.- -Etymological Inquiries, by Dr. H. Weber, Halle.

FRANCE.

L. Bautain has published a work on Conscience, or the Rule of Human Actions, 452 pp.- -P. Cruice has translated into Latin, and published with his own and selected notes, Hippolytus' Philosophoumena, ascribed to Origen, 548 pp.- A volume of 618 pp., contains a new edition of part of the Works of Descartes, with an Introduction by Jules Simon.- -Robinet, Notice on the Works and Life of Auguste Comte.-Jules Jolly, History of the Intellectual Movement in the sixteenth and the first half the seventeenth century.

The Jews in France, Italy, and Spain; researches on their condition from their dispersion to the present time, in respect to legislation, literature, and commerce, by J. Bédarride, 2d ed., 616 pp.

M. Bouillet is translating into French, for the first time, the Enneads of Plotinus, the Coryphæus of Neo-Platonism, preceded by his life, with fragments of Porphyry, Simplicius, Olympiodorus, etc., accompanied by notes and explanations, The third vol. has 700 pp.

Didot has published in 2 vols., the Fragmenta Philosophorum Græcorum, ed. by Mullachiús, author of some excellent editions of early Greek philosophers.-A History of Religious Persecutions in Spain, alike of Moors, Jews, and Protestants, by E. de la Rigaudière.Puaux, Hist. of the French Reformation, vol. IV.

M. Blanchet has published an able and thorough work on Goethe's Faust, interpreting it after the principal German commentators.

The New Annals (Nouvelles Annales) of Travels, of Geography, of History, and of Archæology, by V. A. Maltebrun, is now in its sixth series, and is executed with the industry and care demanded of so important a work. It aims, in a great measure, to carry out the plan of the great work of the late Carl Ritter, of Berlin.

The Reflections on the Compassion of God (Réflexions sur la Miséricorde de Dieu), attributed with probability to the Duchess de la Vallière, has been published in two elegant volumes, by Pierre Clément, of the Institute, with annotations and a biographical essay, including selections from her letters, etc.

M. Nöel des Vergers, who has long resided and studied in Italy, has published an Essay on Marcus Aurelius, which is one of the most remarkable of recent works on Roman History, sketching not only the personal character of the Emperor, but the state of society in its relations both to Philosophy and Christianity.

M. Jules Rennay, a Naturalist, on returning from a journey of ten years, made purely in the interests of Science, has published in Paris a work on the History of the Mormons, in 2 vols., with maps and plates. A work of great interest and excellence.

THE

CHRISTIAN REVIEW.

No. CV.-JULY, 1861.

ARTICLE I.-PLATONISM AND CHRISTIANITY.

The Christian Element in Plato and the Platonic Philosophy, unfolded and set forth by Dr. C. ACKERMANN, Archdeacon at Jena. Translated from the German by SAMUEL RALPH ASBURY, B. A. Edinburgh: T. & T. Clark. 1861.

Two currents of influence- we will not say of equal, but both of extraordinary power and significance for the destinies of humanity—are traceable through the centuries that precede the opening of the Christian era. Possessing some points of striking analogy, and others of still more striking diversity, they attract alternately the attention of the student of God's providential and redemptive dealings with our race. Palestine and Greece both breathed the soft airs, and bathed their rugged headlands in the blue waters of the Mediterranean sea. Both were small, mountainous, rock-ribbed regions, interspersed with fertile valleys and plains, and abounding in some of the choicest productions of the temperate zones. Both were so small that a careless eye would scarcely notice their existence on the map of the world, and yet both concentrated within their narrow compass elements of intellectual and moral power which were capable of expanding themselves over the widest territory, of holding and swaying with sovereign control the collective intellect of earth, and of propagating their inVol. xxvii-24.

fluence, undiminished and increasing, down the track of the centuries. While the imposing but superficial civilizations of the East, Egypt not excepted, lacked utterly the depth and power which could enable them to survive the material greatness of their people, and consequently went with that greatness to the tomb, the civilizations of Greece and Judea - the one as the flower and climax of human wisdom, the other the direct outgrowth and product of the divine-struck down their roots into the deepest soil of humanity, and sent out their branches, loaded with the blossoms which were to delight the eye, and the fruits which were to be sweet to the taste, of remote nations and ages. Widely unlike in their development, both produced literatures of surpassing beauty and excellence. The lyre of Greece, more subtlely and magically attuned, and swept by hands that were masters of the most varied harmonies, breathed forth, through a language of unsurpassed richness and melody, delicacy and power of organization, strains that linger yet on the entranced and ravished ear of the ages. The harp of Judah, more contracted in its range of modulation, with none of the light, airy grace that makes the chords of Grecian genius to thrill like an Eolian harp to all the manifold breathings of humanity, yet in its stern simplicity, its rugged loftiness, touches still deeper cords of the soul with a yet mightier hand, and reaches heights of sacred majesty and grandeur of which the Greek Muse caught no glimpses in her hours of most ravishing inspiration.

The Hebrew literature, too, was earlier in time as it was transcendent in dignity. Moses had given the world noble legislation, history, and poetry of marvellous sublimity, while Greece yet slumbered in the twilight of semi-barbarism; and generations before the lyre of Homer chanted its magnificent battle strains on the plains of Ionia, the harp of David had awakened the echoes of the hills of Judah with richer and holier melodies. The Greek literature exhibited its phenomena for a time, indeed, on a wider and more conspicuous theatre. Discursive and cosmopolitan, a student of the wisdom of this world, it lived in free communication and sympathy with the world; while Judaism, fenced round by its peculiar institutions, stood

in stern and rigid isolation, its science and its song finding their single point of departure and source of inspiration in the solemn revelations of Sinai. But the fulness of time at length came, and the Messiah, who was not only the Hope of Israel, but the destined Deliverer of the Nations, appeared. Symbol and shadow now gave way to the realization and substance; the great truths which had been struggling for centuries in the bosom of Judaism, burst from their restrictions, exchanged their Jewish garb for that of their more cosmopolitan rival, passed into the flexible and comprehensive forms of Grecian culture, and thus, Hebrew in essence and Hellenized in form, went forth on their career of dominion in the paths which had been opened, and the regions which had been prepared, by the conquering arms and the organizing genius of Rome. There was no longer, in the rigid sense of earlier separatism, Greek and Jew; the barriers reared between them were broken down; the streams of their culture intermingled and flowed on congenially together, and our modern civilization, as we discriminate its constituent elements, traces them respectively, with the advantage on the one side of number and variety, but on the other immeasurably of excellence and power, to Greece and Judea. From the former have descended to us our literature, our art, and our philosophy; but to the sterner wisdom of the Hebrew we refer, with reverent gratitude, our knowledge of the Living God.

Among those elements of Grecian culture which have wrought most powerfully on the moral life of the world, was its philosophy; and in this department no name is perhaps of wider influence than that of Plato. In a former number of this journal we traced succinctly the life and literary character of the great Founder of the Academy, and discussed at some length that which is the central point and core of his philosophy, the doctrine of Ideal Forms. We argued against that view which resolves them into mere conceptions of the intellect, mere logical generalizations or rational intuitions, as an abandonment of the Platonic point of view, and an ignoring of the peculiar problems of Greek speculation. Nothing is more necessary, and scarcely anything more difficult, than to