can see, the essence of Feticism lies in this: that individual men endow objects with, or deprive them of, divine functions at pleasure. It is known that negroes make fetiches of objects for the most capricious reasons; and if the expectations with which the fetiches are constituted are not realized, they unceremoniously depose their fetiches from the position into which they had been placed. A fetich is a something which is believed to wield divine powers, though in itself it is in no respect fitted to make a divine impression. To ascribe divine powers to an object that is in itself grand or beautiful or mysterious is a stage higher than feticism. Now the procedure referred to has two aspects: first, it is man constituting deity! What a sublimely presumptuous assumption of power! What a grand exercise of his liberty, even though unconsciously put forth! But, secondly, it is man bowing down to, putting his trust in, fearing, that which owes to his caprice what constitutes it worthy of reverence, trust, fear! What an absurdity! What unfathomable degradation!

The author of this treatise does not take exactly the view of Feticism that we have just hinted at; but, at the same time, in the main, confirms it. He discusses the subject under the following heads: 1. the various views of Feticism; 2. the state of mind of savages in a logical and ethical respect; 3. the behavior of the savage mind to the objects of consciousness; 4. Feticism as religion; 5. the various objects reverenced as fetiches; 6. the highest stage of Feticism; 7. the final goal of Feticism. A monograph of this kind, even though it fall short of a high standard, is of very great use.

HANDBOOK OF PHILOSOPHY.-The work whose title is given below is not a History of Philosophy, but a complete System of Philosophy in outline. It embraces the following subjects: Introduction to the Study of Philosophy; Empirical Psychology; Logic and the Theory of Knowledge; Metaphysics; Ethics; the Philosophy of Society and Law; Aesthetics. The last-mentioned subject is treated in the form of an Appendix to the rest, and fills a third small volume. The first two volumes contain 1075 pages, besides the ample tables of contents and indexes. Dr. Stöckl is Professor of Philosophy at the Roman Catholic college at Münster, which is a recommendation for an orthodox Christian, inasmuch as it is a certain guarantee that he will not endeavor to philosophize all the significance and substance out of the facts of Christianity.

Under the head of Empirical Psychology, Dr. Stöckl deals, first, with what he terms the vegetative and animal organs; then with the faculties of knowledge and desire and activity or will; thirdly, with the inter-relations between the psychical and corporeal in man. The first part he introduces as preparatory to the rest of the section. We should prefer the heading

1 Lehrbuch der Philosophie. Von Dr. Albert Stöckl. 2d ed. 3 vols. Mainz. 1869. Price, 4 Thaler.

Anthropology, and the division into Somatic, and other functions of the force commonly called the psyche, or soul, or ego.

Logic is divided into Formal and Material Logic. The former deals with the laws of Judgment, i.e. Conception, Judgment, Reasoning; the latter with the Fontes Veri and the Criterium of Truth and the Principle of Certitude.

Metaphysics is divided into General and Special. The former treats of Ontology, in three sections: 1. The Beënt in itself; 2. The Categories of the Beënt; 3. The Causes of the Beënt. The latter treats of, 1. Metaphysical Cosmology; 2. Metaphysical Psychology; 3. Natural Theology. Under the first two of these subdivisions such questions are discussed as Creation, Miracles, the Soul in the Image of God, and the Immortality of the Soul. This seems to us the right course to take. We confess that we think writers on systematic theology ought not to discuss the arguments for the existence of God and the like; but ought to relegate such arguments to a system of philosophy or to religious philosophy; and to restrict themselves to the teachings of the Bible regarding the God whose existence and chief attributes are established on independent grounds.

HISTORY OF EDITIONS OF THE GREEK TESTAMENT.1 - Dr. Reuss, the celebrated Strasburg theologian, took occasion, at the opening of the new Strasburg University, to publish the work whose full title is given below, and dedicated it Almae Argentinae e cineribus renascenti. He has been engaged on it, of course, for years, and must have devoted prodigious care and industry to its production. The work, while bibliographical, is mainly concerned with the history of the text. To this end its author has compared the various editions and arranged them in groups or families. Hence he has not observed a purely chronological order. The plan adopted is this: One thousand passages remarkable for different readings were selected, and relatively to these a comparison was instituted between the various editions. The headings of the chapters, which will give exegetes an idea of the compass of the work, are as follows: Praemonenda; Edd. Complutensis, Erasmicae, Compluto-Erasmica, Colinaei, Stephanicae, Erasmo-Stephanicae, Compluto-Stephanicae, Bezanae, Stephano-Bezanae, Stephano-Plantinianae, Elzevirianae, Stephano-Elzevirianae, ElzeviroPlantinianae, criticae ante-Griesbachianae, Griesbachianae, Matthaeianae, Griesbachio-Elzevirianae, Knappianae, criticae minores post-Griesbachianae, Scholzianae, Lachmannianae, Griesbachio-Lachmannianae, Tischendorfianae, mixtae recentiores, nondem collatae, dubiae, spuriae. Index chronol. editionum, nominum, siglorum, locorum N. T.

The following notices of various collections of editions are curious:

1 Bibliotheca Novi Testamenti Graeci, cujus editiones ab initio typographiae ad nostram aetatem impressas, quotquot reperiri potuerunt, collegit, digessit, illustravit E. R. Brunswick Schwetschke. 1872. Price, 2 Thaler.

Münter, in Copenhagen, possessed 56 editions; Griesbach, 69; Mörl, 77; Lork, a Copenhagen pastor, 346, including doublettes, editions of single books, etc. Professor Reuss has 484 distinct editions, besides 98 titleeditions, in his own library. Besides these he compared 48 distinct and 18 title editions belonging to other collectors, and got friends to compare further 5 distinct and 4 title editions. So that the chronological list with which the work closes comprises 584 distinct and 151 title editions. Professor Reuss has the largest collection in the world; for the Berlin library has only 114, that at Wernigerode upwards of 140, and the Hamburg library 180.

CONVERTS TO THE ROMISH CHURCH SINCE THE REFORMATION.1— This is the tenth and closing volume of the great work of Bishop Räss, of Strasburg, on Converts, or, as we Protestants say, Perverts to Rome. Räss concludes with the year 1798, at which point another Roman Catholic writer took up the task a writer by the name of Rosenthal. The work consists of memoirs and accounts of the conversion and controversial writings of some twenty-six perverts, among whom are such names as, Frederik Prince of Hesse Cassel, Winckelmann, Gordon of Huntley, Elizabeth Pitt, and others.

It is somewhat remarkable that so many excellent and distinguished Protestants should have become Romanists, and comparatively so few really good Romanists have become Protestants. Romish converts to Protestantism are not often in good repute; the Protestant converts to Rome are among the most zealous and best members of the church they have joined. A Protestant would account for it by saying that Protestantism breeds a higher style of man, and this the perverts carry with them. Romanists would probably give another explanation.

THE INDO-GERMANIC AND THE SEMITIC RACES.-The author of this work, a Saxon pastor, deals with his important theme from the theological point of view, and not from what is too often arrogantly called the purely scientific point of view. Justly enough too; for no writers are more theological in their discussion of subjects of this kind than those who repudiate and denounce the theological bias. They are theological in the anti-Christian sense. It is really, too, one of the gratifying features of the time that men are compelled to theologize in the one direction or the other; it is a sign that Christianity occupies so large a space in the world that thinkers must either accept or stumble against it. Pastor Röntsch, unlike Professor Grau (whose Semiten und Indo-Germanen was noticed in the Bibliotheca Sacra) and some others, denies the fundamental position of Renan

1 Die Convertiten seit der Reformation. Von Bischof Räss.

2 Ueber Indo-Germanen-und Semitenthum. Eine Völker-psychologische Studie. Von Pastor Rontsch. Leipzig. 1872. Price, 1} Thaler.

and those who share his views, namely, that the Semitic races had a special instinct for monotheism and religion, whilst the Indo-Germanic races were naturally of a reverse tendency. The following are the headings of the chapters of his book: 1. Modern Representations of Semitism; 2. The Indo-Germanic Races; 3. Epic Poems as the Source of our Knowledge of the Nature and Character of Indo-Germanism; 4, 5, 6. Exposition of the three great Indo-Germanic Epics-the Iliad, the Nibelungenlied, and the Mahabharata; 7, 8. The Unity of the three Epics as to their Mythical substance, and as to their Fundamental Thoughts; 9. Their Unity as to Detail; 10. Mythology of the Indo-Germans; 11. Ethics of the Indo-Germans; 12. Critique of the Modern Representations of Semitism; 13. Japhet in the Tents of Shem; Paul. The work will be found useful, and, though specialists will probably be able to find flaws here and there, the main ideas are certainly well founded.

CHRISTIAN Apologetics.1 Herr Baumstark founds his apology for Christianity on anthropology, i.e. the nature and constitution of man as revealed in consciousness, science, and history. This is unquestionably, too, the right starting-point. All, of course, depends on the subsequent mode of procedure. There is no very great novelty in the idea; for we have been used to popular defences of Christianity on the ground of its adaptation to human nature. All depends on the carrying out of the idea. Generally speaking, too much is taken for granted, and the apologist does not work on the same plane as the inquirer whom he is endeavoring to convince. Accordingly, the two never meet. There is some difficulty, it is true, in ascertaining the precise plane on which many of our modern doubters do move; for their movements, when they meet a Christian defender, are more like wriggles than the steady, onward march of a logical and conscientious thinker. Still, more may be done than sometimes is done to see that the points of view and departure are as nearly as possible the same both for believer and unbeliever. In this volume Herr Baumstark first lays his anthropological basis by considering man: 1. As a Spiritual Being; 2. As an Individual Being; 3. As a Religious Being. In a second section he discusses the non-Christian religions, under the two heads of Heathenism and Mohammedanism.

In the chapter on man as a spiritual being, the author seeks to controvert the views of Büchner, Moleschott, and the whole materialistic school, by vindicating, first, for force the position of an independent element in the world of phenomena alongside of matter, denying its being a mere accident of matter; then, for the soul an existence distinct from the brain, on the ground of its acknowledged influence on the body, and of the unity of consciousness; and, lastly, for the human soul an essential difference 1 Christliche Apologetik auf anthropologischer Grundlage. 1 Band. Von Chr. E. Baumstark. Frankfurt. 1872. Price, 2 Thaler.

from the animal soul. The work would have been more successful if the author's point of view had been more completely that of his antagonists. Sill, it is an able production.

B. ENGLISH AND AMERICAN WORKS. SUGGESTED EMENDATIONS OF THE AUTHORIZED ENGLISH VERSION OF THE OLD TESTAMENT. By Elias Riggs, Missionary of the A.B. C.F.M, at Constantinople.

We depart from our custom in this instance, and notice a work which has not yet appeared in print. A volume with the above-named title is now in press, and will soon be published by Mr. Warren F. Draper. Its author, Dr. Riggs, is well known as a learned missionary, skilled in the Oriental languages. He has already published a Manual of the Chaldee Language; a Brief Grammar of the Modern Armenian Language; a Vocabulary of Moods used in Modern Armenian, but not found in the Ancient Armenian Lexicons; Notes on the Grammar of the Bulgarian Language; Outline of a Grammar of the Turkish Language as written in the Armenian Character, etc., etc. His Suggested Emendations of the Authorized English Version of the Old Testament" will be examined with interest by biblical students, and will serve important purposes. We insert a note on 2 Kings xix. 24, which was sent for publication in the Bibliotheca Sacra, and will be found in the forthcoming volume.

DOES THE WORD EVER SIGNIFY EGYPT?

Gesenius gives it this sense in 2 Kings xix. 24, Isa. xix. 6, and Isa. xxxvii. 25 (the first and last passages are the same). He seems to have overlooked Micah vii. 12, where the word occurs twice, and will equally well bear this sense. Fürst translates Egypt in all these cases. But,

1. everywhere else is a common noun, which appears primarily to signify straitness; then siege, as in the phrase i Nia, etc.; then fortification, as in the phrase a fortified city.

2. In the passages cited no one of the ancient versions in Walton gives the rendering Egypt. Had this word been a name of Egypt in Hebrew, it seems hardly conceivable that neither the authors of the Targum, nor the Seventy (who resided in Egypt), nor the Arabic translator (in whose language the name is in the singular number) should have

known it.

3. I can find no evidence that Sennacherib had conquered Egypt, as Gesenius's rendering of 2 Kings xix. 24 implies; on the contrary, xviii. 21 seems to imply that he had not. If he had done so, he could hardly have failed to mention Egypt with Hamath, etc., xix. 12, 18. Compare also vs. 9.

4. In Isa. xix.

occurs more times than there are verses in the chapter. Twenty times it is translated Egypt, and six times Egyptians or