i Ir was from Max Müller's Second Course of Lectures on the Science of Language, that most of us learned that there was such a thing as Comparative Mythology; or, if the name had ever been heard, it was fancied, perhaps, that it meant that comparison of primeval religions and mythologies which should show their common features and character as resting upon the unity of the religious sentiment in all races; not, as is claimed, an actual oneness of origin in the mythic material existing in all communities of Indo-European stock, and pointing back to a time when the ancestors of these communities all possessed one faith, and believed the same fables. When Professor Müller showed that this was the result of the studies of comparative philologists, it was naturally desired to have the science, so far as it was a science, put before us in complete and systematic form, not merely by way of specimen and illustration, as had been done by this writer himself. Mr. Cox has rendered us, therefore, a very great service in his little Manual of Mythology.* It would be a service even if poorly done, because his material is new and interesting in itself. And it is a service whether we accept the theories in full or not, because we must, first of all, know what the theories are. It is, as a whole, exceedingly well done. The theories are well and clearly stated, the stories are told in an interesting manuer, and there is just about enough detail. Occasionally, but seldom, we are overpowered by a list of barbarous-sounding names, as in No. 69, where, in the old Persian stories, the Trita or Traitana of India re-appears as Thrætana, the slayer of the serpent Zohak, which answers to the dragon Python killed by Phoebus, and to Fafnir, who is slain by Signod." The identification of incidents in different myths with each other (as in the passage just quoted), or with operations of nature, seems sometimes forced and far-fetched; and one often enters a mental protest against the exceeding positiveness and detail with which every incident in the myth is explained, just as if Mr. Cox had been there. One likes to have a little mystery left, and a little scope for the inventive power of man. 66 The chief criticism that we have to make upon the book is, however, its form, which is that of question and answer, long since abandoned to second-rate school-books in this country, but still retained, * A Manual of Mythology, in the form of Question and Answer. By the Rev. GEORGE W. Cox, M.A., late scholar of Trinity College, Oxford. First American, from the Second London, edition. New York: Leypoldt & Holt, 1868. 16mo, pp. 300. with a blind reverence, it would seem, in England. If it is ever useful, it is in children's books, where answers are to be learned by rote. But the subject-matter of the book before us removes it from children's use; for, however well the stories of mythology may be adapted to children's comprehension, Comparative Mythology, with all its fanciful interpretations, and its bewildering repetitions of Fafnir, Vritra and Rustem, is only suited to the most advanced classes. If this form is used at all, it is perhaps necessary to have the questions largely leading ones, answered by yes or no; certainly no skilful teacher would put questions in the way in which they are worded here. Their sole advantage seems to be to call attention to the separate heads of the story, and thus divide it off for the scholar in a more practicable shape. Even this object would be as well attained, with great saving of space, by simple headings to the paragraphs. But often the questions only interrupt a very charming narrative in a most annoying manner. With the few exceptions noted, the Greek Mythology is very satisfactorily done. And it is an excellent and somewhat novel feature, to add brief chapters on other mythologies. Even those not cognate to the Greek, as the Egyptian and Assyrian, are appropriate, because of the extensive modification of Greek mythology by intercourse with these Eastern nations. These chapters, however, are not nearly so well done as that on the Greek mythology. Of course they are brief, but this brief space might contain much more that we desire to know. Especially we miss what may be called the history of mythology, of which we have one excellent example, in the statement of the influence of the Egyptians upon the Greeks, No. 744. But this is almost a solitary case; and of the connection of Grecian beliefs with those of the Phoenician and other Asiatic religions (a most important chapter in the history of thought) we have hardly a hint. So with the internal growth of the pure Greek Mythology itself, so significantly shown in the supersedure of Uranus and Kronos by Zeus; in the spread of the worship of Apollo, and especially that of Dionysus. We do not even find any thing said of the introduction of the worship of Apollo, Cybele, Esculapius, and Bacchus, to say nothing of later religions, into Rome; and, as a whole, the treatment of the Latin mythology is neither complete nor well done. It must be said, however, that the introduction to this chapter is very good, and contains statements of a general nature which all scholars ought to know, but very few do. As specimens of Mr. Cox's very best style, we will refer to the chapters on Hestia and Demeter. A few illustrations of his thoughtful and poetical interpretations will also have interest. In Nos. 54 and 55, Poseidon (Neptune) is called the god of the sea, "seemingly as having under his control the forces which affect its movements, rather than as himself inhabiting its waters;" while "Nereus lives in the deep waters, and stands to Poseidon in the same relation which Helios, who dwells in the sun, bears to Phoebus, the lord of light." (No. 212.) "As the rays of Helios penetrate all space and spy out all hidden things, the idea of wisdom was early connected with the name of the sun-god. Thus Apollo is said to know the mind of Zeus more intimately than any other of the gods, and, although he may impart many secrets, there are others which he must never reveal." It is safe to recommend this little work very highly, because it is, at any rate, the only book within reach which contains a detailed view of a mythological system which may be called the accepted one, and which, at all events, we must know before we can judge. NEW PUBLICATIONS RECEIVED. THEOLOGICAL AND RELIGIOUS. 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