the being thought, so the world is God as thought by God, and as in the judgment, "I am conscious of myself," there is distinction affirmed and not difference, but purc identity of being, so by this theory God is identi Ified with his universe. But this is Pantheism. The author himself anticipates the charge, and thus explains himself. "If all forms of Monism are necessarily deemed Pantheism, on the ground that Pantheism must include all systems of thought which rest on the principle of one sole substance, then Scientific Theism must be conceded to be Pantheism; for it certainly holds that the all is God, and God the all." "If, on the other hand, Pantheism is the denial of all real personality, whether finite or infinite, then, most emphatically, Scientific Theism is not Pantheism, but its diametrical opposite. Teleology is the very essence of purely spiritual personality; it presupposes thought, feeling, and will; it is the decisive battle-ground between the personal and impersonal conceptions of the universe." "Teleology conjoined with Monism yields the organic theory of Evolution or Scientific Theism, which includes only so much of Pantheism as is really true and has appeared in every deeply religious philosophy since the very birth of human thought."

Whatever one may think of the position in which the argument of "Scientific Theism" culminates, one cannot but be impressed with the deep insight, the clear intellect, the moral fervor of the author. Whoever has the interests of philosophy at heart will welcome this masterly attempt to effect a reconciliation between philosophy and modern science. No thorough-going idealist, to be sure, will be satisfied with a book which assails so powerfully his fundamental positions. The Hegelian, no doubt, will regard the realism here contended for as a naive assumption of the very thing to be made out. But for those who have not yielded to the spell of Hegel, the author's logic will have great force.

We cannot but be thankful for this strong and well-reasoned protest against the agnosticism so current in our times, a foe which has met, in this book and in John Fiske's "The Idea of God," such unexpected and powerful opposition. The arguments of these thinkers will have all the more weight with many just because they do not fight under the banner of the church.

UNIVERSITY OF VERMONT.

Henry A. P. Torrey.

MY RELIGION. By Count LEO TOLSTOI. Translated from the French. Pp. xii., 274. New York: Thomas Y. Crowell & Co.

THE unique greatness of the humanity of our Lord finds forcible illustration in the impression left by his life, by his teaching, and by his character alike, upon minds and hearts made hostile by barren creed and lifeless ritual around them, and ignorant of the historic faith in its purer phases. Narrowness and defect in the individual are, indeed, only emphasized under these conditions, but the fervor of men who have turned from broken lights to the perfect light is both interesting and instructive. Count Tolstoi, whose great historical romance, "War and Peace," after twenty-five years of fame at home, has found its way to English readers, is a Russian whose native genius, acute in mind and intense in feeling, has found within strictly national lines unusual room for observation and growth, in city and country, in schools and camps and courts. His early years he spent in the half-refined, half-barbaric luxury of the

Russian aristocracy, a Nihilist in belief, as he styles himself, although never a revolutionary Socialist. At length, when he stood, like Dante, "in the middle of the journey of our life," at the age of thirty-five, he passed through a spiritual change, slow and painful in process, but complete, lasting, and blessed in effect. In the volume before us he describes that change, clearly and incisively, but always with the intensity of personal conviction, sometimes with the burning words of a Luther or an Augustine.

The ethical teachings of Jesus had touched him as a child by their simplicity, and still seemed to him the substance of Christianity. But the Orthodox Church, within whose pale he belonged, made prominent the external features and the obscurer dogmas of religion. So long, however, as he found place in her doctrine for these simple precepts, his confidence in her remained; but when he saw her deny in reality, and explain by subterfuge, what he deemed the very secret of Jesus, he renounced her teaching. Then he turned to the Gospels for guidance, especially to the Sermon on the Mount. The key to the whole discourse he discovered in the single precept, "Resist not evil," and on this he dwells with a preacher's insistence and reiteration. He applies its prohibition fearlessly to all life, whether private, or social, or public, and denounces governments and judicial systems, armies and police, as opposed to its tenor. Around this precept he groups the other teachings of the sermon, and especially emphasizes and explains the five commandments which he finds in the fifth chapter of St. Matthew, marked by the successive contrasts between the maxims of old and the new law of Jesus. The first and broadest of these enjoins universal peace and reconciliation; the other four are directed against the several temptations to passion, profanity, vengeance, and national hatred. Were these commands observed, evil would be banished from earth, and the ideal of human life would be realized.

Why, then, we ask, have these plain precepts been left so long in neglect? Simply from ignorance is the reply, and here we find the first touch of optimism in the writer. It is natural, he says, for each man to do what seems to him best. Our task, then, is to prove that the rule of Jesus is best; best for the individual as well as for the race; best for me, whether my neighbor follow it or not. He shows the many evils in each life that come from worldly ambition and self-seeking, and the safety and peace of the unselfish soul even in a corrupt and selfish society. The martyrs of the world are far more in number than the martyrs of the cross, and the way of Jesus is alone easy and pleasant. Every man may choose that way for himself, and the poor, even more readily than the rich, may share the five conditions of happiness, - health of body, work for hand and mind, the relations of the family, and communion, sympathetic and unrestricted, with nature and with men. Differences in creed and in metaphysical basis need keep none from following this doctrine of Jesus, and, as a law of conduct, it is equally applicable to Christian and Jew, to saint, philosopher, and skeptic.

What metaphysical basis the author himself finds beneath his ethics it is not easy to discover, and even his view of the facts in the life of Christ remains doubtful. His contempt for theology, whether of Paul or of the systems, is unsparing; his explanation of the miracle of the loaves is that of Paulus and Renan; he lays no stress on the resurrection of Christ, and speaks of an immortality of influence, like the positivist. His exegesis,

often quite minute, shows a curious blending of extreme literalism and rash conjecture. His theory of the canon is like that of Canon Cook and Scrivener, and admits an easy escape from difficult texts, on the ground of late and intentional corruptions. He would uniformly render doğa doctrine, not glory; and while accusing the translators and commentators of interpreting other precepts of Jesus without exactness, he minimizes the injunction to love our enemies by making enemy not a personal, but a political, term. But it is ungracious to dwell on points like these. Count Tolstoi's genius is his own, his defects and limitations are due to his surroundings, and his book betrays strange, pathetic glimpses of church, society, and government in his native land. The writer's promised version of the Gospels we may anticipate simply as a curiosity, but his present work, which would be noteworthy in England or Germany, as it comes from Russia is a marvel of ethical insight.

Theodore C. Pease.

TANIS. Part I., 1883-84. By W. M. FLINDERS PETRIE. Folio, pp. viii., 60. London: Messrs. Trübner & Co. 1885.

WHERE land and water melt into each other in Lower Egypt there is the reddened top of a mound. On the one side is a swamp reeking with putrefaction. On the other is a stream half-choked with the dead buffaloes of the wretched nomads. But above are crackling potsherds and fragments of obelisks. Underneath these lies a city where stratum after stratum may yet remind us of Schliemann's Troy. It is the Tanis of the Greeks, the Zoan of the Bible. Beneath Arab Sân is Roman and Ptolemaic Tanis. Lower still is Ta'an, a capital of Egypt in the days of Rameses the Great, second only to Memphis and Thebes. But this was built on an older town, the seat of the Hyksos kings, whose shaggy sphinxes adorn the Bûlak Museum. Deeper still must be found monuments of Amenemhat and Usertesen of the XIIth, if not of Merira Pepi of the VIth Dynasty.

Mr. Petrie gives us a graphic glimpse of his labors on this interesting site. His improvised house was on top of the mounds and contained half a dozen little chambers for himself, his friends, and his overseers. With a telescope he could watch the workers from his room. Of these he secured from 50 to 180 without trouble. They were eager, and under stimulus of bakhshish, faithful. "So much did they dread losing work that once dismissing the whole of the gang for half a day because they persistently came late completely cured them; I never had a man late after that." The wages paid were twelve cents a day to men, and six or eight to children. Working in families and with baskets, mostly; occasionally with pickaxes and spades, the happy band dug narrow trenches and sunk deep shafts from early February to late June, 1884. Thus was excavated the great temple. Over its flat roof “gazed with stony eyes" the Colossus of Colossi, 100 feet in height and 900 tons in weight. Mr. Petrie gives his whole second chapter to this temple and its belongings.

The book is primarily a chronicle. It recapitulates what had been done by Mariette, the prince of diggers on the soil of the "beloved land." Here Mr. Petrie's mathematical eye is of service. He observes that the Hyksos inscriptions are always in a line down the right shoulder, never on the left. This Semitic idea was un-Egyptian. He compares it

suggestively with the Hebrew offering of the right shoulder in Exodus xxix. 22; Leviticus vii. 32. He marks the exact spot where the famous bilingual Decree of Sân, known as the Decree of Canopus, was found. A Maltese dealer had advertised it before Lepsius's visit. When Lepsius came the Levantine sat on the stone refusing to stir until paid by the German Egyptologist. Before Lepsius could export it, however, the government heard of the discovery and sent a squad of soldiers to seize it. This story, Herodotus-like, Mr. Petrie repeats as it was told him without vouching for its truth.

The photographs are a fine feature of the memoir. They are distinct as those of San Francisco. The view across the sanctuary looking north shows a confused heap of broken monuments, on one of which are the final letters of Rameses's name with the Ta anch "Giver of Life," clear as print. The gigantic toe and the imperious head of the same monarch occur on the same page. Less legible, but of great interest, is the tablet of Ptolemy II. of Alexandrian Library renown and Arsinoe II., his lovely but dissolute sister. They are adoring the Triad of Tanis. Nor does the photographer fail to give us a peep into the store-chamber of Pithom with its associations for sacred geography and archæology. These twenty-four pictures are alone worth the price of the volume.

66

In its hieroglyphs the work is less notable. It is an installment. We have twelve plates of inscriptions more or less mutilated, with a double nomenclature. Their chief worth is to beginners in Egyptology. They give us the royal names, omitting the diadem titles. Horus, Strong Bull, Lord of Upper and Lower Egypt, Ra-User Ma Setep-En-Ra, Son of the Sun, Ramessu, Beloved of Ptah," may serve as a sample of all. In Part II. is promised an inscription of the celebrated Ethiopian prince Tirhaka nineteen lines of which were published by De Rougé.

Mr. Petrie is the author of a classic on the Pyramids. His merits as a surveyor and statistician, there so timely, will seem to some demerits in the present work. It will be thought that Tanis I. partakes too much of the nature of a catalogue. This makes him worse for reading, to be sure, but better for reference. Champollion's earliest journey to Italy was for the sake of cataloguing the Egyptian Museum in Turin. It is of interest to Bostonians to learn that they have a silver image of the god Bes, for instance, whose swinish divinity neither the Louvre nor Búlak possesses. Mr. Petrie's accounts of the woven patterns of an Egyptian lady's garments, on page 36, and of the unique glass zodiacs with red ochre heads emblematic of the months, on page 48, are extremely curious and instructive.

On the whole the volume is to be praised for what it marks and what it heralds. It shows England in alliance with France in a broader realm than politics. It shows America sharing in the work of resuscitating papyri and publishing hieroglyphics. The honor of being vice-president of the Egypt Exploration Fund has been well won by Rev. William C. Winslow, 429 Beacon Street, Boston. It is a shame that he should have merely distinguished names on his list and five-dollar subscriptions. Where are the men of wealth to invest through Mr. Winslow their hundreds and their thousands in this virgin mine of classic and Biblical lore? I believe Tanis I. is a pledge of larger giving and deeper study in a rewarding field. Hence came the black granite statue of Nefert which charms the sculptor. Here were once the brutal erasures of Meren Ptah, the Pharaoh of the Exodus, putting his name in the car

touche of Hyksos princes. Here Set, Amen-Ra, Ra, Har-em-Khuti, Ptah, Tum, Ma furnish inexhaustible problems to the student of the religion of Abraham, of Moses, and of Christ.

John Phelps Taylor.

GOD'S REVELATIONS OF HIMSELF to Men, As successively made in the Patriarchal, Jewish, and Christian Dispensations, and in The Messianic Kingdom. By SAMUEL J. ANDREWS, Author of "The Life of our Lord upon Earth." New York: Charles Scribner's Sons. 1886.

THIS is a dignified and learned presentation, such as might be expected from the author of "The Life of our Lord," of that theory of the final issue of things which is known as Premillennarianism. As this was the early belief of the Church, so, as is strikingly shown by the recent article of Dr. A. J. Gordon in the "Independent," it is now reviving within her limits in extraordinary force, and seems to lay a peculiarly strong hold on successful Christian workers, from Moody to Christlieb and Shaftesbury. Yet it is significant, that wherever the touch of that Church reaches, who says, "I sit a queen," the theory is dead.

This theory, however, in this book, is held in a strictness of connection with Catholic Christianity, which is by no means true of its popular presentations, and is treated with a severe development of thought which it is hard to follow, and which the writer of this notice, though he has had the privilege of reading the book in manuscript, is by no means sure that he has thoroughly grasped. But it begins with the Incarnation, as that to which, apart from the fall, the purpose of God is directed. Antecedently to this in time, though subsequently in thought, are the three stages of the divine dealings with man before the incarnation, first as unfallen in Eden, then as fallen, before the theocracy and under the theocracy. The Hebrews were chosen that under the immediate kingship of Jehovah they might, as the head of the nations, exemplify and communicate the blessings of perfect righteousness in the natural order. Failing of this, they have been, for the present, rejected, and a new election, no longer national but individual, out of all nations, through the continued activity of the glorified Christ, an election of an essentially higher order, is now realized in the gathering of the Church. The primary principle of this is not national, or natural, but spiritual. The Church is gathered out that, as the body of Christ, she may be his instrument for all his ends. The Church is not the totality, but the first fruits, of the saved. In this view the writer concurs with one who is at the other pole of evangelical thought. Rothe likewise distinguishes the Church as the bride from the great multitude of the wedding guests.

This view wholly obviates the objection that Premillennarianism ascribes to the Jews a permanent ascendency in the Church. The Church is here held to be withdrawn from the earth before the Messianic kingdom is set up, and with her head to take part in the government of the nations, of which it is held that the Jews, themselves under the immediate kingship of Christ, will be the medium. This is believed to be necessary in order to justify the prophetic promises to the Jews. It is held to be an injurious evaporation to explain these of the spiritual ascendency of the gospel which begins among them.

There appears to lie at the bottom of this, in what to all except the adherents of the theory seems a bizarre and literalistic form, an appre