book; for most useful it has always been; most wonderfully has it accomplished the purpose for which it was originally written, notwithstanding all the diversities and errors and extravagancies of interpretation which have prevailed in regard to it. It was written for the encouragement of the good in times of depression and persecution, by giving them the most emphatic assurances of the triumph of right over wrong, of Christ over Satan. This it does by a series of graphic and poetic symbols, having springing and germinant accomplishment throughout many ages, though the height or fulness of them may refer to some one age; representing the philosophy of history through all time, and not the specific history of any particular periods. The Christians of each historic period have applied these symbols to the particular events most interesting and significant to them; and in this they were not so far wrong, inasmuch as the symbols do include those events; but the error is in supposing that these events are specifically and exclusively indicated by the symbols. These particular events are indicated only as they belong to the class which the symbols represent generally, not specifically. The seals, for example, are fulfilled, time after time, in all the cycles of history, with springing and germinant accomplishment throughout many ages: the sixth seal is the culmination of each subordinate cycle of judgments, and has its height and fulness of accomplishment in the general judgment of the last great day. The error alluded to, therefore, is not wholly an error; it is an error, not of inclusion, but of exclusion; and the idea being correct so far as the general intention of the prophecy is concerned the true is not so far obscured by the false as to vitiate its moral effect. Such schemes of specific historic application as those of Eliot and Barnes must be given up; and some approach must be made toward the methods of Maurice and Duesterdieck, though by them the generic view is doubtless carried to an extreme; and it gives altogether less of prophecy than the sacred writer originally intended.

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It is not wonderful that there can be such a diversity of historical applications of the symbols of the Apocalypse, and its moral influence still be in accordance with the original intention; for while the specific application is, to an extent of the right class, it is so far correct, and errs only in excluding other events of the same class. This idea begins to be clearly apprehended, and later scholars are converging towards an agreement in regard to the book; and we can now read commentaries on the Apocalypse with a real satisfaction once unknown. The Revelation can be studied with great interest and advantage without any specific historical application of its symbols whatever; and this is what Prof. Maurice undertakes, and quite successfully too, to teach his readers to do.

Among the various English works lying on our table, and demanding a brief notice, are: the second edition of Richard Owen's celebrated treatise entitled, "Palaeontology; or, a Systematic Summary of Extinct Animals

and their Geological Relations"; a rich edition of Rev. Dr. R. D. Hampden's volume entitled: "The Fathers of Greek Philosophy "; an equally attractive edition of Sir George Cornewall Lewis's "Historical Survey of the Astronomy of the Ancients"; the fifth edition-still surpassing the above-named volumes in excellence of typography of Edward William Lane's "Account of the Manners and Customs of the Modern Egyptians.” Each of these works, as many of our readers know, is characterized by extensive and varied learning. We have also before us, the first volume of the "Works of the late Horace Hayman Wilson," which is devoted to "Essays and Lectures chiefly on the Religion of the Hindus: collected and edited by Dr. Reinhold Rost"; also an important volume by Rev. George Rawlinson, author of the Bampton Lectures for 1859, which is entitled: "The Contrasts of Christianity with Heathen and Jewish Systems; or, Nine Sermons preached before the University of Oxford on various occasions."-Another collection of sermons, less affluent in thought than the preceding discourses of Rawlinson, is called "The Dangers and Safeguards af Modern Theology; by Archibald Campbell, Lord Bishop of London." We have read many of these discourses, and we find them chaste and elegant in diction, evangelical in tone, respectable in argument, but not especially profound or eloquent. Another volume of sermons now before us, is written by Rev. Joseph Jacques, and bears the promising title: "The Gospel the only true foundation of Morality."- A more instructive work is the collection of "Lectures on the Book of Proverbs; by the Rev. Ralph Wardlaw, D.D.; edited by his son, Rev. I. S. Wardlaw, A.M." The present edition of these Lectures is for popular use. - A book of rare interest, abounding with illustrative facts, and well worthy of being republished in this country, is entitled: "Conference on Missions, held in 1860, at Liverpool including the papers read, the conclusions reached, and a comprehensive Index, showing the various matters brought under review: edited by the Secretaries to the Conference." - We should be happy, if our space allowed, to notice critically the second edition of James Craigie Robertson's "History of the Christian Church, Vol. I (A. D. 64—590), and Prof. Alexander Bain's work "On the Study of Character, including an Estimate of Phrenology"; also the second superb edition of the "Replies " to the celebrated "Essays and Reviews. We regard this volume of "Replies" as superior to the "Aids of Faith," another able collection of treatises called forth by the above-named " Essays and Reviews.”

ARTICLE IX.

EGYPTOLOGY, ORIENTAL ARCHAEOLOGY AND TRAVEL.

THE long-promised collection of mural and monumental inscriptions selected by Dr. Henri Brugsch, and published by favor of the Viceroy of Egypt, has begun to be issued in parts, simultaneously, at Leipsig and Paris. Fragments of the work have heretofore appeared in the Zeitschrift der deutschen morgenländischen Geschellschaft; but the systematic publication of these materials has been delayed by Dr. Brugsch's visit to Persia, under the direction of the Prussian government.

The volume consists of fifty plates, delicately executed on stone, with about sixty pages of preliminary text, explaining the subject-matter of the plates, and in several instances translating the hieroglyphic and demotic inscriptions in detail. The plates are arranged in the order of the places where the originals are found, beginning at Memphis and advancing up the Nile to the island of Philae. The present volume, which is the first of a a series, contains ten inscriptions from Memphis, one from Lycopolis, two from Abydus, three from Tentyra, and thirty-four from Thebes. Several of the plates are printed upon large double sheets, folded in map style. They are all original transcripts by Dr. Brugsch, either of tablets and inscriptions first discovered by himself, or of monuments imperfectly cr erroneously copied by his predecessors in this field of inquiry. They are designed to promote Egyptian archaeology in all its branches, and especially to furnish materials for studies in history, mythology, astronomy, and geography.

The first plate is a fine representation of the colossus of Mitrahenny, the site of Memphis, which in grandeur of dimensions and beauty of execution is unsurpassed by any monument on the soil of Egypt. From the hieroglyphics, Dr. Brugsch identifies this as the statue of Rameses II., whom he assigns to the period 1407 - 1341 B. C. On the second plate are sketched two somewhat uncouth statues now in the Royal Museum of Berlin. They are of black granite, and in a very antique style. Dr. Brugsch regards this plate as of a special historical value, indicating both a political and a religious usurpation on the part of Menephthes I., in the fourteenth century, B. C., which was followed by a general persecution. Such claims as these raise a point-blank issue with the scepticism of Sir G. Cornewall Lewis, as to the value of hieroglyphic interpretations. Dr. Brugsch is confident that

Recueil des Monuments Egyptiens, dessinés sur lieux et publiés sous les auspices de son Altesse le Vice-Roi D'Egypte, Mohammed-Saïd-Pacha, par Le Docteur Henri Brugsch. Leipzig: J. C. Hinrichs. Paris: A. Franck. 1862.

Menephthes I. appropriated to his own use the monuments, titles, and inscriptions of his predecessors, and that he favored the worship of the god Soutech of Tanis, a divinity of another Nome. Plates IV and V, though containing but a few lines of hieroglyphics, present to the eye perhaps the first authentic copies of inscriptions from the sanctuary of Ptah, in the famous temple of Memphis. These were discovered and identified by Dr. Brugsch himself, while roaming about the Arab villages (of detestable memory!), Mitrahenny and Bedrécheïn, which now defile the site of the ancient capital of Lower Egypt. One of these inscriptions is of the highest historical significance, as proving the mythological connection between the Phoenicians and the Egyptians. The person to whom it relates is styled "prophet of the god Aah (Lunus), who resides in the city of Pe..., prophet [of the temple] of the king Sahoura and prophet of the goddess 'Astert, mistress of two worlds." The importance of this discovery is thus stated by Brugsch:

"That which gives great value to this inscription, is the mention of the foreign goddess Astoreth. In my Geographische Inschriften, Vol. I., p. 236, I have shown - citing a number of hieroglyphic passages · - that there was at Memphis, in the quarter called Anch-ta (literally, world or land of life), a temple consecrated to the goddess Baste, who is identical with the foreign Aphrodite of Memphis, mentioned by Herodotus. The Astoreth of our inscription is none other than Baste, the first being the foreign name, the latter the Egyptian. The goddess Astoreth, whose name and worship are better known through the traditions and the mythology of the people of Canaan, appears upon the Egyptian monuments as the female form of the god Baal-Soutech. This god, whose name is so often cited in the times when the Egyptians had hostile or friendly relations with the Chéta, the Heathen of the Bible, was worshipped in Lower Egypt long before the date of our inscription. His temples, even his city Avaris or Tanis, are mentioned in papyrus-rolls and in inscriptions upon stone, in a way that favor the belief that his wife, the heavenly queen Astoreth, shared all the honors rendered to her august husband. Astoreth was, moreover, a particular form of the moon. It is not, then, surprising, that the priest to whom our inscription refers is called a 'priest of the moon.' Her worship was adopted by the Egyptians, as well as that of the god Soutech; and we ought to be thankful for the good fortune which has preserved a monument whose existence proves once more the veracity of the father of history, old Herodotus."

Plate VII presents some features of interest in inscriptions copied from the necropolis of Memphis, illustrating the religious belief of the old Egyp tians. The series opens with an invocation to Hormachou, surnamed "the good god who dwelleth in truth," and who is believed to release souls out of perdition, and to assist them by his scaling-ladder into the presence of the Lord of eternity. Persons interested in Egyptian research will not have forgotten the remarkable discovery of a perfect chamber of Apis. made by Mons. Mariette, in the sérapéum of Memphis, in 1851. By a

chance that I can hardly account for," says this fortunate explorer, "a chamber of the tomb of Apis, walled up in the thirtieth year of Rameses II., had escaped the spoilers, and I had the happiness to find it intact. Three thousand seven hundred years had not changed its original aspect. The fingers of the Egyptian who filled in the last stone of the wall built across the entrance, were still marked upon the cement. Naked feet had left their imprint upon the bed of sand deposited in a corner of the mortuary chamber. Nothing was wanting in this last sanctuary of death, where has rested, for nearly forty centuries, an embalmed bull." Dr. Brugsch has transcribed several of the inscriptions of this chamber. Some valuable hints concerning the Egyptian calendar are supplied by Plate XI, with inscriptions from Lycopolis. Plates XV and XVI are copies of a mural inscription on the temple of Tentyra. They give lists of plants, of precious stones and metals, and of liquids used in offerings to Osiris, and also of stuff's employed by the priests in their ceremonies. These may shed light upon the Jewish service. We find mention of the hen

the hin of

Travellers who have had the pleasure of meeting the French consul at Thebes, Mons. Maunier, will recal his choice collection of Egyptian antiquities, and his enthusiastic devotion to his select museum. In studying this collection, Dr. Brugsch discovered, in the interior of a coffin of sycamore wood, an astronomical representation of peculiar value. Besides the twelve signs of the zodiac, arranged six on either side, there is a grand-central female figure (Plate XVII), representing the celestial ocean, or the principle of humidity, surrounded by symbolical representations of the four winds. The planets Jupiter, Saturn, Mercury, Mars, Venus, are also indicated, and the procreative divinity, the sun, is pictured by his usual symbol. A prayer for the deceased indicates faith in the immortality of the soul: "May thy soul live and rejuvenate itself to all eternity." The deceased, we are told, was aged thirty-one years, five months, and twenty-five days. Still another astronomical subject is presented in Plate XVIII, a grotesque figure, and even indelicate but for its symbolical meaning. It is the body of a woman, indefinitely elongated, at right angles to her legs and arms, which touch the same place in parallel lines, the head being downwards. This figure is the divinity spoken of above as the celestial ocean, over which the god Ra navigates in his bark, which bears a different name for each of the twelve hours of the day. The arms of the goddess are toward the west, her legs toward the east, and her elongated body high in air, represents the upper hemisphere. This peculiar hydrographic projecjection the celestial ocean - reminds us of the Hebrew conception of

the waters above the firmament.

Plate XX affords an illustration of the absurdities and monstrosities of the Egyptians in their worship: a creature compounded of man and bull, and surmounted by a crocodile, being used to denote one of the signs in the heavens. In Plate XXVI, the list of the conquests of Tothmosis III. and of his tributaries, illustrates the warlike relations of his reign toward