Imatges de pÓgina
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ces, as the unity of which God is God; and thereby is a struggle possible against that principle, whence results a new process. Without and before this struggle, there is no history; with it, comes the commencement of languages, nations, and religions. This new process does not take place in God, but in the consciousness of man; and it is a theogonic process in so far as by it God is replaced in the Godestranged. The historical fact of this process presents itself in Paganism; in which, accordingly, we find a real relation to real powers, an opposition, namely, for which the mediating or third potence is by its nature calculated. But the combatted principle must be abolished, not only in its operation, but in its ground and essence; and thereto this merely natural potence does not suffice. This can only effect the natural side of the principle. In order to affect its divine side, a divine potence is requisite. The end of this natural process is attained, when the intermediate polence has made itself master of the consciousness; as appears historically in the mysteries, which accordingly are the end of Mythology. There first where the same potence which at the end of creation was God in and with the Father, consequenly víos Toù Otoù, but which was afterwards let down from this divinity through men, and so became vios Tou &regorov, - there first when this potence has become Lord besides God, is the reduction of this hostile principle, in its ground and essence possible. For when it resigns this dominion (which it holds not as a úoruyur, but as its rightful possession), this extradivine Divinity, this μogyηy Oɛoû, and ignoring all the thought of self, becomes obedient, obedient even to death, then that excluding principle finds nothing which it can exclude, and can no more exist as the excluding and contrary, and of course is as to its essence abolished.

"It is Christ who has overcome this principle, while he was obedient even to death, and thereby proved himself a divine personality; that is, he actually became God; — no longer encompassed by the Father and restrained, but in free obedience and one with him, as the doctrines of Christianity represent him. Christ has conquered the oxus, and placed the human consciousness in freedom over against them. Accordingly, while the mythological religion is blind, slavish, and merely natural, the Christian religion, on the contrary, is the free religion of the spirit. But in order to abolish that blind relation, revelation must further, in the first place, operate as a real thing, as authoritative force externally repressing error. This necessity called for the Church. This realism is the rock on which it is built. But the foundation is not the edifice itself; and so this Petrine or Catholic church must be followed by the Pauline, - the separation from blind recognition, freedom therefore from every recognition. But no halt can be made at this negative point; the positive presses unceasingly forwards, and so the Pauline Church must give way to the Church of John, to all-embracing love. The living and true God, whom Luther by faith laid hold of as of a strong tower, and proceeding from which set minds free, must be brought into the consciousness, after it is extricated from blind recognition, and by this means carried beyond its present limits. The true living God must be brought into the freed consciousness, and not a false idol, be its name ever so splendid, be it called Reason or whatever else. Then only is the Reformation consummated, concluded. I think I do not hazard too much in saying that I find in what Schelling has brought us, and of which I here give a quite inadequate abstract, a con

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firmation of the prophecy which Goethe uttered so early as 1811: I cannot entirely subscribe to his opinions,' said he with respect to Schelling, but it is clear to me that he is destined to introduce a new spiritual epoch in history.' Joyfully then do I greet in him the Consummator of the Reformation, the Prophet of the New Epoch.”

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HEGEL.

The Hegelians have heretofore been divided into numerous cliques, — Hegelians of the right, of the centre, of the left; of the extreme left and of the mountain, it may be, and I know not how many others; - but recently those of the right, the centre, and the left, have agreed to disagree peaceably on minor points, and work together for the assertion and defence of their common doctrines. In the negotiation of this treaty, Göschel represented the right, Marheineke and Gabler the centre, and Vatke and Michelet the left. The result is to be the establishment of a philosophical society of sixteen of the most eminent and the publication of a Hegelian Journal under their superintendence. Meanwhile the young Hegelians, who have heretofore appeared as anxious as the others to quote chapter and verse in Hegel for their positions, have come boldly out, and declared that they shall not only feel bound to cite him in future, but shall occupy positions against which he made hostile demonstrations in his lectures. The most conspicuous of these are Ruge, the former Editor of the " Deutsche Jahrbucher," Strauss, Bruno Bauer, and Feuerbach.

GOETHE.

The publication of Goethe's Works has been completed by the addition of five new volumes. Volume 56th containing; Vermischte Gedichte; An Personen; Invectiven; Zahme Xenien; Nachträge zum Divan; Maximen und Reflexionen; Verschiedenes Einzelne; Reise der Söhne Megaprazons; Brief des Pastors au seinen Amtbruder; Zweiwichtige biblische Fragen. Vol. 57th; Das Lustspiel, Die Wette; Iphigenia in Prosa; Erwin und Elmire, und Claudine von Villa Bella in der frühesten Gestalt; Die ungleichen Hausgenossen; Zwei ältere Scenen aus dem Jahrmarktsfest zu Plundersweilern; Hanswurst's Hochzeit; Paralipomena zu Faust; Fragmente einer Tragödie, die Naturliche Tochter (schema der Fortsetzung); Pandora (desgleichen); Nausikaa. Vol. 58th; Die Metamorphose der Pflanzen; Beiträge zur Optik. Vol. 59th; Der Polemische Theil der Farbenlehre. Vol. 60th; Nachträge zur Farbenlehre, zur Mineralogie, und Geologie; Biographische Einzelnheiten; Chronologie der Entstehung Goethe'scher Schriften. This is published by Cotta, and is the authorized and protected edition. It is accompanied by an engraving of a picture of Goethe, in his 27th year. Many of the pieces contained in this edition were published in a double-columned octavo edition about five years ago so that the first two volumes may not be new to your readers.

A third volume of Eckermann's Conversations with Goethe is soon to appear, fragments of which have already got into the Journals.

Theodor Mundt put forth last year a new edition of Frederick Schlegel's History of Literature, to which he has added a second volume, bringing it down to the present time. The readers of Aristotle will

be interested to learn that Professor Spengel of Heidelberg proposes now to publish his researches in that direction, which, if as worthy of attention as the specimen he has given, will be a treasure to classical scholars. Drs. Liebig, Poggendorf, Wohler, and others are putting out a "Handwörtbuch der reinen und angewandten Chemie." - Seatsfield, the author of several works illustrative of American life, has lately reissued the same under the title of "Lebensbilder aus der westlichen Hemisphäre." He has quite a reputation here, and according to his German admirers, deserves to be spoken of in the same breath with Irving and Cooper. - Dana's "Two Years before the Mast" has been translated into German by a sailor, and published at Bremen. The notices of it are quite commendatory. Longfellow's Preface to his translation of the "Children of the Lord's Supper," and Extracts from recent articles in the North American Review, have been translated in the Berlin "Magazin für die Literature des Auslandes." — Finally Schlosser has written a favorable notice of Bancroft's third volume, in the "Heidelberger Jahrbucher."

The papers report that Tieck will never entirely recover from the apoplectic stroke of last summer. He lives at Potsdam, and is occasionally visited by the king, his health not allowing him to go out.

Among the many good things for which the world is indebted to the present king of Prussia, not the least important is the mission of Dr. Lepsius to Egypt. The death of Champollion before he had published the results of his investigations, and the imperfect accounts of them by his friend and companion, Rosellini, have rendered another mission necessary. Dr. Lepsius is the author of a work entitled, "Ueber die Tyrrhenischen Pelasger in Etrurien, und ueber die Verbreitung des Italienischen Münzsystems von Etrurien aus," and though he is still a young man, is already distinguished as one of the first scholars in Germany in these departments. He is attended by a corps of artists to assist him in copying and sketching. It is proposed to give particular attention to the Temple of Vulcan and the Plain of the Pyramids at Memphis. Other objects will be the Holy City of Abydos; This in the Thebais; the Koseir road to the Red Sea; the whole Delta; the Labyrinth near Lake Moeris, and the curiosities in its vicinity, especially a remarkable obelisk there; a certain valley in the Lybian Mountains behind Thebes; Some Egyptian monuments in Arabia Petræa, in the Oases, and in Nubia. He will afterward visit Athens, the Old Pelasgic Argos, the Pyramid sites at Cenchræa, Anabathmoi, where Danaus landed, and Constantinople; where he will copy the as yet undeciphered obelisk of Thuthmosis III. As inscriptions and sculptures probably commemorative of the conquests of Sesostris-Ramses are to be seen near Cape Babelmandel, near Beyroot in Syria, in Ionia near Smyrna, and in Thrace, we suppose these will not be neglected. The expedition arrived in Egypt about the middle of September last, having gone by way of England and Malta; at which last place they found something to copy. They were well received by the Pasha, to whom they brought letters and presents from the king of Prussia, and were promised every furtherance in the power of the vice regal government to bestow. The least estimate of the time to be spent in the enterprise is three years; and for the expenses of the first year the king has given 11,000 thalers.

CATALOGUE OF BOOKS.

MR. ALCOTT and MR. LANE have recently brought from England a small but valuable library, amounting to about a thousand volumes, containing undoubtedly a richer collection of mystical writers than any other library in this country. To the select Library of the late J. P. Greaves, "held by Mr. Lane in trust for universal ends," they have added many works of a like character by purchase, or received as gifts. In their Catalogue, from which the following list is extracted, they say, "the titles of these books are now submitted, in the expectation that the Library is the commencement of an institution for the nurture of men in universal freedom of action, thought, and being." We print this list, not only because our respect is engaged to views so liberal, but because the arrival of this cabinet of mystic and theosophic lore is a remarkable fact in our literary history.

Hexapla; the Greek Text of the New Testament with the Six English Versions in parallel columns. 4to. London. 1840.

Confucii Sinarum Philosophus. fol. 1787.

The Laws of Menu.

The Desatir; Sacred Writings of the Ancient Persian Prophets. Persian and English. Bombay. 1818.

The Divine Pymander of Hermes Trismegistus. London. 1650.
Juliana's Revelations of Divine Love.

1670.

Translated by Sir William Jones.

St. Bridget's Revelations. Nuremberg. 1500.

Behmen's Works. Theosophia Revelata, das ist alle Gottliche Schriften des Jacob Behmens. With Life, &c., edited by J. G. Gechtels. 1 vol. folio. 4,500 pages. 1715.

The Rev. William Law's edition, containing the Aurora or Morning Red; the Three Principles; Man's Threefold Life; Answer to the Forty Questions concerning the Soul; Signatura Rerum; the Four Complexions; the Mysterium Magnum, &c. &c. 4 vols. 4to. London. 1764.

Signatura Rerum; Supersensual Life, &c. 4to. London.

1781.

Way to Christ. London. 1775.
Teutonic Philosophy. London. 1770.
Life, by Francis Okely, Northampton. 1780.
Theosophick Philosophy Unfolded, by Edward Taylor.

London. 1691.

Epistles and Apologies, by John Sparrow. London. 1662. Graber und Gichtel, Kurze Eroffnnug und Unweisung der dreyen Pincipien

und Welten in Menschen. Berlin. 1779.

H. Janson. A Spiritual Journey. 4to. London. 1659.
Lamy, La Vie de St. Bernard. 4to. Paris. 1648.

Henrico Khurrath, Amphitheatrum Sapientiæ æternæ. fol. Magdeburg.

1602.

Molinos' Spiritual Guide. Dublin. 1798.

S. Pordage. Mundorum Explicatio. London. 1663.

J. Pordage. Theologia Mystica. London. 1683.

De Sales Introduction to a Devout Life. London. 1686.
Matthew Weyer's Narrow Path of Divine Truth. London.

1683.

Important Truths relating to Spiritual and Practical Christianity. London.

1769.

Unpremeditated Thoughts of God.

H. Hugonis Pia Desideria. London. 1677.

Madame Guion.
VOL. III. —

Theologiæ Pacificæ itemque Mysticæ. Amstelodami. 1622.
Immanuel, by S. S. London. 1669.

A. Bourignon. Light in Darkness. London. 1703.

Solid Virtue. London. 1699.

Life and Sentiments. London. 1699.
Light of the World. London. 1696.

Poesies et Cantiques Spirituels. Cologne. 1722.
NO. IV.

69

Madame Guion. Life, by Brooke. Bristol. 1806.

Lettres Chretiennes, &c. 5 vols. London. 1767.
Les Opuscules Spirituels. 2 vols. Paris. 1790.
Life. 3 vols. Paris. 1791.
Polemics. London. 1841.

Selections in German. Manheim. 1787.

1698.

Fenelon's Dissertation on Pure Love. London. 1750.
Account of Madame Guion. London. 1759.
Justifications de Madame Guion. Paris. 1790.
Maxims of the Saints. London.
Dialogues of the Dead. 2 vols. Berwick. 1770.
Lives and Maxims of Ancient Philosophers. London. 1726.
Thomas a Kempis. Imitation of Christ; by Dr. Stanhope. London. 1759.
William Law's Way to Divine Knowledge.

Spirit of Prayer.
Spirit of Love.

Christian Perfection.

Serious Call.
Letters.

Appeal.

Answer to Dr. Trapp.

Case of Reason.

Remarks on the Fable of the Bees.

Tracts.

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1 vol.

Christian's Manual (extracts).

Reply to the Bishop of Bangor on the Sacrament. 1719.
Spiritual Fragments (extracts).

Jordani Brunonis Opera. Paris. 1654. Swedenborg: Arcana Cœlestia.

Tracts, by Jane Lead.
Bohms' History of Pietism. London. 1707.
Franck: Pietas Hallensis. London. 1705.
Pascal's Thoughts on Religion. London. 1806.

Heavenly Doctrine. Cambridge. 1820.
Heaven and Hell. London. 1823.

Coleridge Biographia Literaria. 2 vols. N. York. 1817.
Aids to Reflection. Burlington. 1829.
Friend. Burlington. 1831.

Greaves's Manuscripts. 12 vols. 4to. 1828 to 1842.
Maxims. London. 1826.

Novalis Schriften. Berlin. 1836,

Lane's Third Dispensation. London. 1841.

Alcott's Conversations with Children on the Gospels. 2 vols. Boston. 1836. Record of a School. Boston. 1835.

Krummacher's Parabeln. 2 vols. Essen. 1840.
Spinoza's Works and Epistles. 4to. 1777.

1670.

Malebranche's Search after Truth. 2 vols. London. 1695.
Christian Conferences. London. 1695.
Wilmott's Lives of the Sacred Poets. London. 1834.
G. Herbert's Poems. London. 1835.
R. Crashaw's Steps to the Temple. London.
Thomas Fletcher's Purple Island. London. 1783.
Giles Fletcher's Christ's Victory. London. 1783.
Quarles' Emblems and Hieroglyphics. London. 1680.
Divine Fancies. London. 1680.
Huarte's Wits Commonwealth, or Politeuphuia. London. 1598.
Southcott's Tracts.

Dr. A. Bury's Naked Gospel. 4to. London. 1691.
Bromley's Sabbath of Rest, &c. London. 1761.
Robert Barclay's Apology. London. 1765.
N. Robinson's Christian Philosopher. London.
Poiret on the Restoration of Man. Lond. 1713.
Divine Economy. London. 1713.
Virgin in Eden. London. 1741.

Rev. R. Clarke's Gospel of the Daily Service. London. 1767.
Jesus the Nazarene. London. 1770.
Spiritual Voice. London. 1700.

1758.

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