strong preaching should be ready for hearers on the Sabbath. This series promises well. Hood's matchless drollery is more humanizing than the gossip and scandalous politics of the general press, and the other works named carry their own recommendation in their title pages. These volumes are printed at the marvellously low price of twenty-five cents each; only a wide sale, of course, can repay the enterprize. We hope to see the cars well sprinkled with them, in the hands of delighted readers. 17. Narratives of Sorcery and Magic, from the sources. By Thomas Wright, M. A., F.S. A. 12mo. York: Redfield. 1852. K. most authentic pp. 420. New Mr. Wright is one of the first, if not the most eminent of English scholars, in every thing that relates to society and its progress during the Middle Ages. It is his purpose, in the book just mentioned, to unfold the character and forms under which, at various periods, the superstitions of sorcery and magic have affected the progress, or intefered with the peace, of society. Such a book, we should think, must find a ready sale in our day, when so many people go about their business with letters from their departed relatives and friends in their pockets, bidding them good cheer, and signifying when it will be their pleasure to rap again. What is needed, in regard to the mysterious subject of sorcery, in all its forms, is, that we have authentic accounts of strange phenomena, sifted by a strong, unprejudiced mind, fitted, as so few persons are fitted, to observe, or inquire into, unusual occurrences. Mr. Wright is such a person, and his narratives are calculated to damp the rampant credulity of those who would refer every thing out of the ordinary course of known law to superhuman agency. K. 18. Domestic Virtue the true ground of National Prosperity. A Sermon preached at the First Universalist Church, New London, Connecticut, on the day of Thanksgiving, November 27, 1851, by the Pastor, Rev. James W. Dennis, &c., New London, Conn. 1851. 8vo. pp. 18. We think that the important principle, indicated by the title, is well illustrated in this sermon. 19. Kossuth and the American Jesuits. A Lecture delivered in Lowell, Jan. 4, 1852. By N. M. Gaylord. Published by request. Lowell: &c. Merrill & Straw, &c. 1852. 8vo. pp. 48. A spirited presentation of the hostility manifested by the Catholic clergy, and by the Catholic press, in this country, to the cause of civil liberty in general, as well as to the enterprize of the distinguished Hungarian exile. 20. Universalism, as a Doctrine, History, System, and Spirit. A Sermon delivered in the Church of the Messiah, &c., [Philadelphia,] January 4, 1852. By Henry Bacon, Pastor. Published by request. Philadelphia: &c. 1852. 8vo. pp. 24. Mr. Bacon has here given, in the narrow limits of a sermon, a very suggestive sketch of the principles and character of Universalism as a Doctrine, of its History, and of its Spirit, or legitimate influence on the heart. To those who know the author, it need not be said that the Discourse is characterized by earnestness and directness, and that it is pervaded by a truly religious sentiment. 21. Dream Life: a Fable of the Seasons by Ik. Marvel, &c. New York: Charles Scribner. 1852. 12mo. pp. 286. We were disappointed in this book. Its title led us to expect a series of wild, shadowy sketches, drawn from those regions of fancy, whither the ambition of young geniuses is apt to soar, in order to get out of the vulgar domain of actual experience; but, on opening the pages, we found no dreams there. All was real; all was life, just as broad awake as our mortal life commonly is, and no more so. We have room only to say that we have been greatly pleased with the work, and that we regard it as a very successful attempt to exhibit the workings of the human heart and imagination in the several stages of growth. The conceptions, the manner of presentation, and the pure but vivid style, show the presence of a masterspirit. The following works, also, have been received, which we have no space to notice, further than by the insertion of their titles: 22. A Pilgrimage to Egypt, embracing a Diary of Explorations on the Nile; with Observations illustrative of the Manners, Customs, and Institutions of the People, and of the present Condition of the Antiquities and Ruins. With numerous Engravings. By J. V. C. Smith, Editor of the Boston Medical and Surgical Journal. Boston: Gould & Lincoln, &c. 1852. 12mo. pp. 383. 23. Arctic Searching Expedition: a Journal of a Boat-Voyage through Rupert's Land and the Arctic Sea, in search of the Discovery Ships under command of Sir John Franklin. With an Appendix on the Physical Geography of North America. By Sir John Richardson, C. B., F. R. S., Inspector of Naval Hospitals and Fleets, etc. New York: Harper & Brothers, &c. 1852. 12mo. pp. 516. 24. The Way to do good. By Jacob Abbott. proved and enlarged. With numerous engravings. per & Brothers, &c. [1852.] 12mo. pp. 402. Very greatly im- ART. XVI. India in Greece. India in Greece; or, Truth in Mythology: containing the sources of the Hellenic Race, the Colonization of Egypt and Palestine, the Wars of the Grand Lama, and the Bud'histic Propaganda in Greece. By E. Pococke, Esq. Illustrated by Maps of the Punjab, Cashmir, and Northern Greece. London: J. J. Griffin & Co. 1852. 8vo. pp. 406. AMONG the many interesting topics connected with Ethnology, one of the most inviting is the problem of processes by which some of the nations that are considered the most powerful in intellect and original in energy, have arisen out of the mixture of various tribes. All the great historical nations are the products of mingled bloods. It is said that the best iron for working into implements that are to stand wrenches and hard strains, is the bloom-iron, made out of molten spikes, scraps, and every kind of broken and waste pieces of the metal, which are beaten up into slugs by the trip-hammer, so that the fibres do. not run regularly, but are twisted and knotted into incalculable strength. The structure of the English nation bears some analogy to this. Briton and Roman, Angle, Saxon, Celt, and Norman qualities are mingled in, not by regular layers, or castes, but stirred and ploughed together, forming the rich compost of the popular genius. Shakspeare, we know, comes nearest to universality in poetic and dramatic expression, and it is, in a great measure, perhaps, because his brain and the sentiments of his breast were woven of more diverse fibres and a more complicated blood, than any poet of any other nation has been able to represent. The Their In the case of medieval and modern Italy, the problem assumes its most important form, and wears an aspect quite mysterious. The old Roman stock had little taste and less capacity for poetry, music, and the arts. Muses were not indigenous in their mythology. hearty contributions to the influences and monuments of civilization were the disciplined legion, the idea of a strong government and the habit of obedience, the tough sinews of the civil law, the vast sewers and aqueducts, the amphitheatre, and the majestic palace, typical of universal sway. Wit was very scanty in their genius; of imagination they had next to nothing; and the natural rhythm of their language was that of a military tramp, and not at all the sweet and flexile flow of the Grecian music. Their eloquence was sonorous and stately, but by the marks of labor upon it, and by the absence from it of those glowing utterances of universal truth and generous sentiment, to which sincere eloquence mounts, as if without effort, it must be stamped as formal and artistic. Their taste for art and their instruction in it were due to Greece, and produced indifferent fruit; while their poetry, where it is polished and sweet, has little fervor and glow; and where it is original and hearty, is the elegant versification of worldly wisdom and shrewd knowledge of character, or the melodious clothing of a superficial and godless science. At the time of the overthrow of the Roman Empire, in the fifth century, the substratum of strength in the popular character had evidently rotted, and what taste had once been imported into the people, had grown corrupt through long license, or grotesque by the large admixtures within the city of a degraded Eastern rabble. But in this same Italy, after the thirteenth century, we find a language the most musical and luscious of literature, a people more finely organized than the Greek in the day of Pericles, most delicately sensitive to sensuous delight, and yet no less remarkable for tortuous subtilty of thought and wily persistence of purpose; and in the domains of music, architecture, and painting, rising rapidly, and as if by inspiration, to a success of which the Attic genius gave no hint, and to which the taste of the world looks up in wonder still. And yet the intervening terms between the corruption in the fifth century of that cold, hard, practical Roman language and character, and the rise of this sweet speech and subtle, intellectual, imaginative stock, are the German conquest and possession of the country for a short period, and then the various waves, and partial settlements, and incessant commotions, of the Ostrogoths, Loinbards, and Normans, who subjected, oppressed and worried the land. Is it not strange that the commingling of these rude, wild streams from barbaric veins with the decrepit, lazy current of the old imperial frame, should have wrought such a splendid resurrection of genius? Who can explain to us the secret of it? Who can analyze the physiological ingredients, and show us the charm by which the shaggy, red-bearded Goth, was transformed into the polished, reserved and slippery Italian, as if Iago had sprung from the funeral pyre of Hercules? and by what beautiful sorcery of providential law the boisterous violence and coarse passions of those lawless Eastern hordes gave vitality to the language that described the "Paradise in strains which its own angels might have sung," and to the genius that glorified canvass with the face of a Madonna, frescoed the Sistine chapel, and "rounded Peter's Dome ?" We have not time to dwell upon this point now, but proceed to say that there is a kindred interest for every student in the case of the ancient Greeks. Who colonized Greece? Was its intellect kindled from foreign fire? Did its genius flame out of a stock that came from abroad, to be the aristocracy among the duller aborigines of the soil? The historical books of the Greeks themselves settle nothing upon this question. Modern criticism of their narratives, their myths, their religion, their institutions, and their speech, has neither given us a consistent theory, in relation to early emigrations and the quarters whence they must have come, nor contributed materials sufficiently broad and harmonious to promise any approach to satisfaction. It would be pleasant to know the ancestors of Phidias, Demosthenes, Cimon and Plato. If culture and civilization were immigrants into Greece, it is fair that the ancestry should have honor reflected back upon them from the Acropolis, the statue of Athene, Sophocles, and the Parthenon, and it would be a fascinating task to trace along the reactive influence of the first tribes upon the genius of the colonists, in producing the Hellenic form, liberty, literature, and art. But the ignorance of history thus far, as to the early educators or founders of Greece, has been concealed by the word "Pelasgi." All the books tell us that a tribe, or race, bearing this name, gave the first impulse to social progress in Greece. The traditions of almost every Gre |