REVIEWS AND LITERARY NOTICES.
[Substance and Shadow: or, Morality and Religion in their Relation to Life.] An Essay on the Physics of Creation. By HENRY JAMES. Boston: Ticknor & Fields.
Any one tolerably conversant with either the religion or the philosophy of the last twenty-five years, as displayed in the current literature, must have been convinced that both had left their ancient moorings, never again to find them, and were floating about perilously in quest of a new anchorage. We read the "Essays and Reviews" and "The Pentateuch and the Book of Joshua critically Examined," and the replications long-drawn-out from High Church and Low, with a decided impression that the combatants are skirmishing on an immense ice-field, which is drifting them all together into other and unknown seas. What cares any man profoundly conscious of the wants both of the intellect and the heart whether Moses wrote the Pentateuch or not, and if so, whether he was as accomplished a geologist as Professors Buckland and Lyell? Admit that the whole letter of Scripture comes from God, even to the vowel-points, by what laws and methods shall we expound it so as to put an end to the internecine war between Faith and Reason, between Religion and Philosophy?
We say without reserve, that this book of Mr. James's, if we except a small and unpretending treatise by the same author, published a few years since, on the "Nature of Evil," is the first we have met with, in the range of modern religious controversy, which goes to the heart and marrow of the subject.
To see into what straits we had been brought, call to mind the essentials of the Kantian and Scotch philosophies, which have dominated the German and English mind, and partially the French mind, for the last quarter of a century. Kant resolves all our knowledge into the science of phenomena. Our faculties give us nothing but the phenomena of consciousness; and the phenomena of consciousness are not noumenal existence, or existence in se. Nor have we any right to reason from phenomena to noumena, or to say that the former authenticate the latter. We know only the Ego. The Non-Ego lies on the other side of a yawning chasm,—if, indeed, there is anything on the other side, which is doubtful. The Ego becomes the centre of the Universe, and God, who comes under the Non-Ego, lies somewhere on the circumference, and is only yielded to us as the product of our moral instinct. Sir William Hamilton, following Reid, asserts a natural Realism, or noumenal existence within the phenomenal; but he utterly denies that either of these authenticates the Infinite and Absolute. He and his disciple, Dr. Mansel, labor immensely to prove that there can be no such thing as a philosophy of the Infinite, and that to attempt such a philosophy leads us into inextricable confusion and self-contradiction.
In thus degrading Philosophy, unchurching her ignominiously, as fit only to deal with the Finite,—in other words, making her the lackey of mere Science,—they fancy they are doing famous service to Revelation. Very well,—we are ready to say,—having scourged Philosophy out of the temple, will you please, Gentlemen, to conduct us yourselves towards its hallowed shrine? If Philosophy cannot yield us a knowledge of the Infinite, we take it that Revelation, as you apprehend it, can. We, poor prodigals, have been feeding long enough upon husks that the swine do eat, and crave a little nourishing food.—The answer we get is, that Revelation does not propose to give us any such fare. Not any more than Philosophy does Revelation disclose to us the Infinite. It only gives us finite conceptions and formulas about the Infinite. The gulf between us and God yawns wide as ever, and is eternal. We must worship still an unknown God, as the heathen did. But we have this consolation,—that we have creed-articles which we can get by heart, though ignorant of what they mean, and under what these philosophers call a "regulative" religion repeat our paternosters to the end of time.
"These be thy gods, O Philosophy!" exclaims Dr. Mansel to the German Pantheists, pointing to the bloodless spectres which they have evoked in place of Christianity. "These be thy gods, O Scotch Metaphysics!" the Pantheists might reply, when called upon to worship the wooden images in which avowedly no pulse of the Infinite and Absolute ever beats or ever can beat.
Mr. James's whole argument, as he deals with the German and Scotch philosophies, is profound and masterly. He uses two sets of weapons, both of them with admirable skill. One set is awfully destructive. He clears off the rubbish of the pseudo-metaphysics with a logic so remorseless that we are tempted sometimes to cry for mercy. But, on the whole, Mr. James is right here. If men pretending to add to the stock of human knowledge treacherously knock away its foundations, and bring down the whole structure into a heap of rubbish, leaving us, if not killed outright, unhoused in a limbo of Atheism,—or if men pretending to hold the keys of knowledge will not go in themselves, and shut the doors in our faces when we seek to enter, no matter how sharply their treachery and charlatanry are exposed, however famous are the names they bear.
But Mr. James is quite as much constructive as destructive. He shows not only that there must be a philosophy of the Infinite, but that herein is its high office and glory. Sense deals only with facts,—science deals with relations, or groups phenomena; and when these usurp the place of philosophy, they turn things exactly upside down, or mistake the centre for the circumference. This is the glaring fault both of the German and the Scotch metaphysicians, that they swamp philosophy in mere science; and hence they grovel in the Finite, and muddle everything they touch even there. Revelation, on the other hand, does unfold to us a true philosophy of the Infinite. It shows how the Infinite is contained in the Finite, the Absolute in the Relative, not spatially or by continuation, but by exact correspondency, as the soul is contained in the body. Mr. James demonstrates the supreme absurdity of the notion of noumenal existence, or of any created existence which has life in se. God alone has life in Himself. All things else are only forms and receptacles of life, sheerly phenomenal, except so far forth as He is their substance. The notion of Creation as something made out of nothing, having life afterwards in se, and so holding an external relation to Deity, falsifies all the theologies, and degrades them into mere natural religions." It is the mother-fallacy," says Mr. James, "which breeds all these petty fallacies in the popular understanding." Those familiar with Dr. Mansel's argument will see that he has not the remotest conception of Creation, except as an exploit of God in time and space, or of the Infinite, except as an unbounded aggregation of finites. That God reposed alone through all the past eternities, but roused some day and sent forth a shout, or six successive shouts, and spoke things out of nothing into "noumenal" existence, were absurd enough, to use Mr. James's nervous English, "to nourish a standing army of Tom Paines into annual fatness." The utter childishness of the theological quarrels over the first chapter of Genesis is obvious enough, so long as both parties swamp the spirit in the letter, or deny that the Finite can reveal the Infinite.
Following out his favorite postulate, that God alone has life in Himself, and all things else are only phenomena of life, Mr. James evolves the doctrine of Creation, of Man and Nature, and of Redemption, steering clear alike of the shoals of Atheism and the devouring jaws of Pantheism. In his constructive argument he draws upon the vast wealth of Swedenborg, and herein, as we conceive, he has done a rare service to our literature. Both the popular and ecclesiastical conception of Swedenborg would be ludicrously, if they were not shamefully inadequate. He has been known but little, except as a ghost-seer, or as a Samson grinding painfully in sectarian mills. Mr. James has done something like justice to his broad humanity, and his incomparably profound and exhaustive philosophy. It was Kant who first called him a ghost-seer; but while Kant was doing his best to turn all realities into the ghastliest of spectres, and remove all the underpinning of faith, till the heavens themselves should tumble through, Swedenborg was laying the foundation of all knowledge on the solid floors of Nature, subordinating sense to science, science to philosophy, philosophy to revelation, each serving as the impregnable support of its superior, and all filled and quickened with the life of God, and lighted up with those divine illuminations in whose illustrious morning the first and faintest cock-crowing would scare the ghosts of the Kantian philosophy out of the universe.
We have regarded Mr. James for some time as among the first of American essayists. There are few writers whose thought is more worthy to be spoken, or whose grand and nervous English displays it in finer shades and nobler proportions. The present volume is his crowning work, and he has coined his life-blood into it. But as honest critics we have some grounds of quarrel with him. A man has no right to be obscure who can make words so flexible and luminous as he can. In the present volume, his readers who here make his first acquaintance will inevitably misconstrue him, simply because he alters the fundamental nomenclature of religion and chiefly Ritualism, and we find only by the most wide-awake searching that he means anything else. Morality means the Selfhood, not social justice, not that which binds the individual in his relations to society and to humanity. Very true, religion has operated mainly with precatory rites for the purpose of deflecting God's wrath, or, as Mr. James would say, with some sneaking design upon His bounty. And morality has been the starched buckram in which men walk and strut for distinguished consideration. But religion in its true and native meaning is that which binds man to God in loving unison, and morality covers all the relations which bind a man to his neighbor, not assumed as decorations of the selfhood, but with all divine charities flowing through them. So Swedenborg uses the word morality. See his noble chapter on Charity in the "True Christian Religion." And for ourselves, we have not the least idea of abandoning these honored words either to superstitious formalists or handsome scoundrels.
We have no such respect for the Devil as Mr. James has expressed for him, even when transformed into the gentleman and utilized for beneficent purposes. Nor do we see how the gap in Mr. James's argument is to be closed up, while he avows his belief in the eternity of the hells, and yet holds that we are ab intra the unqualified creations of God. Again, we should take exception to his favorite position, or, rather, the batteries he opens from it, that saints and scoundrels are not different in the sight of God, allowing the sense which alone, of course, he intends, different in se.
But the merits of the book, as one of the noblest and profoundest contributions to philosophy which have been produced, are undeniable. Mr. James possesses two qualities in very rare combination, the power of subtile metaphysical analysis and the power of picturesque representation, so that, while he tasks the thinking faculty of his readers to the utmost, he chains their attention by the fascination of his rhetoric. His sturdy honesty is everywhere apparent, and his success the most complete which we have yet witnessed in rescuing Philosophy from her degrading bondage to Sense, and restoring her to the divine service of Revelation.
[The Geological Evidences of the Antiquity of Man, with Remarks on Theories of the Origin of Species by Variation.] By SIR CHARLES LYELL, F.R.S., Author of "The Principles of Geology," "Elements of Geology," etc., etc. Illustrated by Wood-Cuts. 8vo. Philadelphia: George W. Childs.
Human bones from time to time have been discovered associated with those of extinct hyenas and cavern-bears, and specimens of them were in the Museum of the Garden of Plants in Paris as long ago as 1829; but there was then a doubt among geologists as to the human bones being coeval with the bones with which they were associated, it being supposed that they might have been washed into crevices of the rocks in which the bone-breccias are found, and there, being incrusted with carbonate of lime, had the false appearance of being as ancient as the fossil bones of extinct animals.
The indefatigable labors of Prestwich, in the basin of the Somme and among the gravel-beds of Picardy, first called the attention of geologists to the fact that works of men's hands were also found in undisturbed alluvial deposits of high antiquity, and he had the honor of bringing to light proofs of the existence of man in Europe in more remote times than had been previously admitted, and of demonstrating the stone age of France. Goss, Hébert, and Lartet followed in the same track, and added many valuable facts, and a host of other laborers in the same field have since appeared. So extensive have been the discoveries of the works of man buried with the bones of the Elephas primigenius and of cavern-bears and extinct hyenas, that we are forced to recognize the fact of the coexistence of man with those ancient animals, for the occurrence of deposits containing the bones of the two cannot any longer be regarded as doubtful; and certainly stone tools fashioned by man have been found so widely spread in the ancient alluviums and deposits of the post-Pliocene age, as to remove all doubt of the fact, and to destroy the objection that they might be local accidents of an equivocal character.
More recently,—namely, within four or five years,—the discovery of the habitations of lost races of men on the borders of the Swiss lakes, and of remains of various articles which those people once used,—tools, weapons, ornaments, bones of animals they fed upon, seeds of plants they cultivated and consumed,—has given a new impetus to these researches into the antiquity of the human race. Borings into the alluvial deposits of the Nile have proved the existence of man in that valley more than thirty thousand years ago, as estimated by the known rate of deposit of the alluvium of the Nile. Considerations as to the origin and spread of languages also seem to require a much greater antiquity for the human race than has been popularly allowed; and geologists have always claimed myriads of years as required for the sedimentary formations of the globe. Sir Charles Lyell, ever an active collector of geological facts, and an excellent writer on the science of Geology, has engaged with his usual zeal in verifying the researches of the French, Swiss, and German geologists, and has written a very readable book on these new revelations concerning the ancient history of the human race. It is the best English presentation of the subject, and is written in a style that every one can read and understand.
We regret, however, that he has abandoned his former views as to the persistency of species, and has adopted Darwin's theory of transmutation and development by variation and natural relation, and must say, after carefully reading his book, that he has not given any geological proofs of the correctness of Darwin's opinions, but, like that distinguished writer, he is obliged to take refuge behind the deficiency of the geological record, and to suppose facts and proofs may hereafter be discovered, when few are now known to favor the new hypothesis. We can see no more reason why a giraffe should have had a long neck, because he wished to crop the leaves of tall trees, than that mankind should have become winged, because in all times both children and men have wished to fly. Nor do we think Mr. Wallace's opinion any better founded, that, owing to a dearth of leaves on the lower branches of trees, all the short-necked giraffes died out, and left the long-necked ones to continue the species. This theory reminds us of the "astronomical expirimint" proposed by Father Tom to his "Howliness" the Pope, of the goose and the turkey-cock picking the stars from the sky. As to the ape-like skull of Engis Cave, and the human skeleton found near Dusseldorf in a cavern, we think it would not be difficult to find full as bad skulls on living shoulders, and equally bad forms in skeletons now walking about. To us they are no evidence that the first man was a gorilla or a chimpanzee, nor does his or Darwin's argument convince us that all vertebrates were once fishes. This question, however, is still mooted; and we have no objections that people should amuse themselves in thus tracing back their ancestry.
To this class of inquirers Sir Charles Lyell's book will furnish food for reflection; and they will see that even so enthusiastic a writer as this new convert to the Darwinian doctrine can furnish but very slender support to it from his geologic lore.
There is much interesting matter in the book besides the generalizations we object to, and enough to render it welcome to the library of any one interested in the study of Geology and of the antiquity of the animal creation.
[Spurgeon's Sermons.] Preached and revised by the Rev. C.H. SPURGEON. Seventh Series. New York: Sheldon and Co.
Spurgeon is emphatically of the earth, earthy. This we say, not as anything against him intellectually or spiritually, but simply as indicating the material ballast, which in this man is grosser and heavier than in most men, pulling forever against his sails, and absolutely forbidding that freer movement of the imagination which usually belongs to minds of a power equal in degree to his. Not that this freedom flows necessarily out of a great degree of mental power, or by any organic law is associated with what we term genius. Every one would admit that Luther was a man of genius; yet Luther was in this respect no better off than Spurgeon,—he was as totally destitute of wings, of the possibility of aërial flight. His power we consider to be far higher than that of Spurgeon; but this we argue from the fact, that, although equally with Spurgeon he was excluded from the sovereignty of the air, although he was equally denied both the faculty to create and the capacity to receive subtile speculation, he had what Spurgeon has not, an almighty, irresistible impetus in his movements,—movements which, though centripetal, forever seeking the earth, and forever trailing their mountain-weight of glory along the line of and through the midst of flesh-and-blood realities, yet never found any impediment in all their course, but swept the ground like a whirlwind. This distinction between Spurgeon and Luther in the matter of strength is an important one; and it is, moreover, a distinction which may easily be derived—even if no other source lay open to us—from a palpable difference between their faces. But the resemblance between these two men as to tendencies and modes of operation is still more important, and especially as helping us to draw the line between two distinct orders of human genius. Upon this resemblance we desire to dwell at some length.
Luther and Spurgeon are both grossly realistic. They are both groundlings. In their art, they build after the simple, but grand style of the Cyclops; they have no upward reach; with no delicate steppings do they haunt the clouds; because they will not soar, they draw the sky down low about them, and, wrapping themselves about with its thunders and its sunlights, play with these mysteries as with magnificent toys. In them there is no subtilizing of human affections, of human fears, or of human faith. All these maintain their alliance magnetically, by channels seen or unseen, but forever felt, with the earth, and, Antæus-like, from the earth they derive all their peculiar strength as sentiments of the human heart.
How widely different are these men from Bacon, Kant, or Fichte,—or, to compare them more directly with the artists of literature, by what chasms of space are they removed from Milton, Shakspeare, and even from Homer, who, although he was a realist, yet had eagles' wings, and was at home on the earth and in the clouds, amongst heroes, amongst the light-footed nymphs, and amongst the Olympian gods! In these latter the movement of imagination is centrifugal, it sustains itself in the loftiest altitudes, and in the most evanescent and fleecy shapes of thought it finds the materials from which it wreathes its climbing, "cloud-capped" citadels. The opposite order of genius is, as we have previously called it, centripetal, gravitating earthward.
Both orders are to be found among those celebrated as pulpit orators,—all, indeed, who have ranked as powers in this department of human effort belonging eminently, nay, we may almost say exclusively, to one or the other. If we take Spurgeon, Whitefield, Bunyan, and Luther as representatives of one order, we shall have also representatives of the other in such orators as Jeremy Taylor,—the Shakspeare of the pulpit,—and, though in a very different sort, Henry Ward Beecher. That in which these two classes of orators differ is mainly the plane of their movements,—the one hardly lifted above the earth's surface or above the level of sensibility, while the other rises into the sphere of the ideal and impalpable. In the latter class there are vast differences, but uniformly intellect is prominent above sensibility; human faith and love are exhalant, aspirant, and rendered of a vapory subtilty by the interpenetration with them of the Olympian sunlight of thought and imagination. In Beecher this ideality is of a philosophic sort. Thought in him is forever dividing and illustrating truth; and that which is his great peculiarity is that he is at the same time so strictly philosophical, even to a metaphysical nicety, and so very popular. We have heard him, in a single discourse, give utterance to so much philosophic truth relating to theology, as, if it were spread out over a dozen sermons by doctors in divinity whom we have also heard, would be capital sufficient to secure a professor's chair in any theological seminary in the country. Yet he is never abundant in analytic statements of truth: these in any one of his sermons are "few"—as they should be—"and far between": the greater portion of his time and the most mighty efforts of his dramatic power being devoted to the irradiation and illustration of these truths. This is the fertility of his genius, that, out of the roots which philosophy furnishes, it can, through its mysterious broodings, bring forth into the breathing warmth of life organisms so delicate and perfect. Here is the secret of his popularity. Jeremy Taylor, without being at all metaphysical, without ever diving down to examine the beginnings of things in Nature or in men's hearts, had an infinitely more fertile imagination, and the result was therefore more various and multiplex; it reached a higher point in the graduated scale of ideality, it was the afflatus of a diviner inspiration, and was more akin to the effects of the most exalted poetry: yet it was of far less value as something which was to operate on men's minds than the result of Beecher's more pointed, more scintillating discourse of reason. The fact is, that both Henry Ward Beecher and Jeremy Taylor must of necessity depend, for any beneficial effects which they may seek to bring about in the lives of their hearers, upon certain intellectual qualities already existing in their audience. Even in order to be appreciated, they must have at least partially educated audiences. Give either of them Whitefield's auditory, and these effects become impossible. Here we come upon the inert masses, which cannot by any possibility be induced to ascend one single stair in any upward movement, but must be swayed this way or that way upon a thoroughly dead level.
It is just here that the realistic preaching of the Spurgeon school is available, and nothing else is. Here things must be taken just as they are found,—must be taken and presented in their natural coloring, in their roughest shape. Polish the thought here, or let it be anything save the strictest rescript from Nature, and you make it useless for your purposes. Here it is not the crystal that is wanted, but the unshapely boulder. And provided you wield your weapons after a masterly fashion, it matters very little what your manner or style may be as regards the graces of composition; if only a giant, you may be the most unseemly and awkward one of all Jötunheim.
Now these elements of success Spurgeon has in an eminent degree. He deals not simply with realities of the grossest sort, but with those which are forever present to common humanity; he seeks to move men to religious feelings through precisely the same means that they are daily moved by, the same things which daily excite whatever of thought is transacted in their cramped-up world of mind. This is particularly evident in the material structure upon which his sermons proceed.
Preaching from the text, "But the God of all grace, who hath called us unto His eternal glory by Christ Jesus, after that ye have suffered awhile, make you perfect, stablish, strengthen, settle you," he causes the whole matter to be indelibly impressed on their minds by the very mechanical comparison of Perfection, Establishment, Strengthening, and Settling to four sparkling jewels set in the jet-black foil of past suffering. This is just that kind of illustration which his audience craves. It matters not whether he meets this audience through a vague or a transparent medium, provided the vagueness or the transparency be common both to the speaker and his hearers. Nothing, for instance, could have better accomplished the end designed, yet nothing could be more vague, than such an appeal as the following:—"Have ye never on your bed dreamed a dream, when your thoughts roamed at large and a bit was taken from your imagination, when, stretching all your wings, your soul floated through the Infinite, grouping strange and marvellous things together, so that the dream rolled on in something like supernatural splendor? But, on a sudden, you were awakened, and you have regretted hours afterwards that the dream was never concluded. And what is a Christian, if he does not arrive at perfection, but an unfinished dream?" Now there is nothing more universal among the most unintellectual of the children of earth than just this sort of mystical reverie, thus grand and thus inconclusive, where the mind, moved, perhaps, to this enthusiastic rapture by that infusion of animal force which comes from a hearty dinner, remaining always just in the same place, seems to wheel away, it knows not whither, but seemingly, and as it flatters itself, into the regions of the Infinite. Really there is no mental movement at all,—nothing but an outgoing through the myriad channels of animal sensibility; yet there is always associated, in such minds, with reveries like these a spiritual elevation approaching to inspiration. "Oh," think they, "if the dream might only be completed, that would be the consummation of a divinely spiritual being!" On this association Spurgeon founds a comparison, which, though utterly false when analyzed, is yet no less effective as illustrating the particular idea which he wishes to convey. Such associations, where he cannot correct them, it is the business of the popular preacher to inherit as if they were his own, and to build upon as if they were gospel truths.
Spurgeon, again, is continually indulging in the most startling suppositions, and just those which are most commonly entertained by vulgar minds,—as, for instance, the supposition of some one, himself or some unfortunate hearer, dropping down dead in his chamber. And, in general, he makes abundant use of that apprehension of death, which is far stronger in the uneducated than in the more refined, as a source from which he may gather thunderbolt after thunderbolt with which to startle the indifferent and hardened heart. What matter though the sentiment to which he appeals be a perverted sentiment? what matter how severely wrenched out of its normal channel? if through this tortuous channel something of the divine truth reaches the awakened conscience, then is there hope, that, through divine grace entering with the truth, all these perversions and anomalies of sinful nature may be set right, and the soul again arrive at celestial harmony with the universe.
The method of such preaching is as organic, considering the circumstances, as that of Beecher's preaching. The only difference is, that the latter finds an audience that through intellectual facility is able to follow him in any path; while Spurgeon, on the other hand, finds his audience destitute of any such facilities, yet finds them facile in every direction where he can bring into alliance with his power their emotions or their peculiar modes of mental action.
Nor do the grosser realities of the world, as present ever with the hearer, and as present ever with the preacher, at all disturb the efficiency of human faith: indeed, they form the most beautiful relief upon which faith is ever to be discovered, for thus is that which in its supernatural alliance is entirely heavenly seen shining through the lowest bases of our nature, which in their alliance are everlastingly associated with earth.
[A Treatise on the American Law of Easements and Servitudes.] By EMORY WASHBURN, LL.D. Philadelphia: George W. Childs. pp. 640.
"Easements" is no easy subject for a law-writer. In its development he will be thrown, to a great extent, upon his own resources in collating and unfolding the topics, for the literature upon the subject existing in our own language is so meagre that the form of its presentation has not been cast in any conventional mould. We have heretofore had no American treatise whatever upon the general subject, and the English bar has furnished us only with that of Gale and Whately, which almost wholly ignores the American cases. It is evident, therefore, that it required an original and fresh intellectual effort to gather together the hundreds of adjudications scattered through our various State reports, classify them, compare them, study them, and construct a homogeneous and extensive analysis of their doctrine. This sort of distillation, if we may so speak, from the crude mass, has been most thoroughly performed by the author of the work before us; and the result is, that, instead of merely making a book, he has indeed written one. In reading it, we recall the great authoritative treatises of the profession, such as Abbott on Shipping, or Sugden on Vendors, and we are also the more disgusted with the hotchpots of the "United States Digest," called law-books.
Professor Washburn is fairly before the public as the author of the "Treatise on the American Law of Real Property," and his merits as a writer have thus become so well known as to render any new commendation superfluous. His style is plain, clear, and compact. He addresses himself directly to the subject of which he is treating, spinning no curious refinements, and admitting no irrelevant digressions. Nor does he keep the reader oscillating between text and notes, in a state of dizzying, unstable equilibrium which would task an acrobate. There be books we have seen printed, and heard others praise, and that highly, not to speak it profanely, in which the text was so shingled over with layers of notes, or the notes were so underpinned by a slight propping of text, that it was difficult to say, in the language of Easements, which was the servient and which the dominant tenement. Our author's volume, we are happy to say, is not thus bifurcated. His law is in his text, and his sources are in his notes.
There is another feature which we dare not overlook, and that is, the hearty conscientiousness with which the writer does his work. He takes nothing at secondhand, but goes straightway to the authorities. It begets confidence in a writer, when he is enabled to say for himself, as the Professor apologetically does in his Preface, "It has been my aim to examine for myself every reported case which bore sufficiently upon the topic under consideration to warrant a reference to it as an authority"; and when we are further told that "the cases thus examined considerably exceed a thousand in number," we may form some conception of the great industry as well as the rare literary honesty of the writer.
The arrangement of the book is admirable. At the commencement of each chapter we have the titles of the various sections, and each successive section is introduced by a statement of the contents of each clause. This facilitates search, though it necessitates the cumbrous mode of reference adopted in the foot-notes to chapter, section, and placitum.
It would be easy for us to prolong this notice, but we must content ourselves with an earnest commendation of the work to the profession. It is literally indispensable to the general practitioner, not merely because it is the only book which contains the collected law on the subject as administered in this country, but also because, if it had a dozen competitors, its intrinsic value would be all the more fully developed by the comparison.
[The Astronomy of the Bible.] By O.M. MITCHELL, LL.D. 12mo. New York Blakeman & Mason.
This work contains seven Lectures, in which the distinguished and lamented author has undertaken to prove not only that the science of Astronomy does not discredit the inspiration of the Sacred Scriptures, but that it affords many clear evidences that they are a Divine Revelation. The first demonstrates, against the Atheist, the being of God. The second adduces evidence that the God of the universe is the Jehovah of the Bible. The third considers the cosmogony revealed by the present state of astronomy; and the fourth compares the Mosaic account of creation with the theory advanced in the preceding lecture. The fifth is devoted to the ancient and venerable Book of Job with reference to the astronomical allusions it contains. The sixth is on the astronomical miracles of the Bible; and the seventh is on the language of the Bible with reference to astronomy.
This brief statement of the subjects discussed is sufficient to show that the work is one of no ordinary character. The interest the publication of these lectures will awaken will be intensified by the considerations, that they contain the matured views of one of the first astronomers of the age, on a subject of transcendent importance,—and that they are the last contributions to the cause of science and religion from his gifted pen. They were delivered within the last few years, in our principal cities, to very large and deeply interested audiences; and their appearance in print just now is most timely. The question respecting the relations of Christianity and Science to each other is now exciting a very general and intense interest. The Bible was written during a period in the history of the world when true science was almost unknown. The writers of the several books which compose the sacred volume, with scarcely an exception, made no pretensions to scientific investigation; and they did not so much reason out as announce great truths and principles intimately related to almost every department of human knowledge. These venerable writings have been and now are subjected to a test which no other professed revelation has been able to bear. If, then, it shall be found that their direct teachings and their numerous references to the works of Nature harmonize with the averments of science in this age of its greatest achievements—still more, if it shall appear that the different sciences, unknown when they were written, strongly corroborate their teachings, direct and indirect,—it will be difficult for candid minds to resist the conviction that their origin is Divine.
No one of the sciences was less understood, in those remote ages, than Astronomy; and yet to no part of the works of Nature does the Bible make more frequent references than to the heavenly bodies. In this department, therefore, if anywhere, we might expect to find discrepancy between the teachings of science and revelation. But the impartial reader will rise from the perusal of this volume, not only with his faith in the inspiration of the Scriptures confirmed, but with the conviction that the sublime science of Astronomy affords a far more just conception of the pregnant meaning of the eloquent language of Job, David, and Isaiah, than without it we could attain.
These lectures will be regarded as the more valuable, because they are the voluntary contribution of a Christian layman, as well as of a man of eminent scientific attainments, to the great argument on which depends the religious faith of mankind. Possessing a mind of extraordinary powers, trained under the promptings of an intense thirst for knowledge to patient and thorough investigation, he made for himself a reputation which secures the strongest confidence in his ability to treat the momentous and difficult questions he undertook to discuss in these lectures; whilst the remarkable clearness of his views, his brilliant imagination, and an extraordinary affluence of language and felicity of expression, both enlighten the understanding and gratify the most cultivated taste. Professor Mitchell did more than any other man to popularize the science of Astronomy; and the use he has made of it in defence of Christianity seems a fitting termination of his noble labors.
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Footnotes
The following is the record of this early visit to Port Royal, taken from Ribaut's report to Coliguy, translated and printed in London in 1563:—
"And when wee had sounded the entrie of the Chanell (thanked be God), wee entered safely therein with our shippes, against the opinion of many, finding the same one of the fayrest, and greatest Hauens of the worlde. Howe be it, it must be remembred, least men approaching neare it within seven leagues of the lande, bee abashed and afraide on the East side, drawing toward the Southeast, the grounde to be flatte, for neuerthelesse at a full sea, there is eurey where foure fathome water keeping the right Chanel."
Ribaut thinks that the Broad River of Port Royal is the Jordan of the Spanish navigator Vasquez de Ayllon, who was here in 1520, and gave the name St. Helena to a neighboring cape (La Vega, Florida del Inca). The adjacent district, now called St. Helena, is the Chicora of the old Spanish maps.
I say nothing of the traces of Birds in the Secondary deposits, because the so-called bird-tracks seem to me of very doubtful character; and it is also my opinion that the remains of a feathered animal recently found in the Solenhofen lithographic limestone, and believed to be a bird by some naturalists, do not belong to a genuine bird, but to one of those synthetic types before alluded to, in which reptilian structure is combined with certain birdlike features.
The two most imposing views of the Alps from the Jura are those of Latourne, on the road from Pontarlier to Neufchatel, and of St. Cergues, on the road from Lons le Saulnier to Nyon; the next best is to be had above Boujean, on the road from Basle to Bienne. Very extensive views may be obtained from any of the summits in the southern range of the Jura; among which the Weissenstein above Soleure, the Chasseral above Bienne, the Chanmont above Neufchatel, the Chasseron above Grançon, the Suchet above Orbe, the Mont Tendre or the Noirmont above Morges, and the Dôle above Nyon, are the most frequented. Of all these pointe Chaumont is unquestionably to be preferred, as it commands at the same time an equally extensive view of the Bernese Alps and the Mont Blanc range.
I use surface often in its geological significance, meaning earth-crust, and applied to sea-bottom as well as to dry land.
It is not absolutely true that England holds Cape Horn; for the region is unfit for the residence of civilized man. And were it not so, the perpetual storms leave no secure anchorage. But Great Britain does hold the nearest habitable land, the Falkland Islands,—and notwithstanding the rudeness of the climate, Stanley, the principal settlement, does a considerable business in refitting and repairing ships bound round the Cape.
"Il n'y a pas de plus dangereux exemple que celui de la violence exercée pour le bien et par les gens de bien."—"L'Ancien Régime et la Révolution," par Alexis de Tocqueville, Paris, 1856, p. 310.
"McCulloch against the State of Maryland." 4 Wheaton, Rep., p. 316.
February term, 1819. 4 "Wheaton's Rep., 316. Unwilling here to multiply words, I pray reference to the decision itself.
The Secession Ordinance passed the Convention of South Carolina December 20, 1860. The next day, December 21, the Convention adopted the "Declaration of Causes" which led to that Secession. This document declares, as to the non-slaveholding States, that they have "denounced as sinful the institution of Slavery"; that they have "united in the election of a man to the high office of President of the United States whose opinions and purposes are hostile to Slavery," and who declares that "the public mind must rest in the belief that Slavery is in the course of ultimate extinction." And it winds up with this assertion:—"All hope of remedy is rendered vain by the fact that the public opinion of the North has invested a great political error with the sanctions of a more erroneous religious belief."
These, first put forth by South Carolina, afterwards indorsed by each seceding State, are the causes officially declared to have produced, and which are held to justify, the present insurrection.
The exact number of slaves emancipated in the British colonies was 770,390; and the total amount of indemnity was £19,950,066 sterling.
If, hereafter, Attorney-General Bates's decision, that a free negro is a citizen, be sustained by the Supreme Court, then, should the question come up before it, the State laws above referred to will be declared unconstitutional. But meanwhile they have not been so declared, and are in force.
The negro-excluding laws of Indiana and Illinois are in the same category.
- The following is the record of this early visit to Port Royal, taken from Ribaut's report to Coliguy, translated and printed in London in 1563:—
- "And when wee had sounded the entrie of the Chanell (thanked be God), wee entered safely therein with our shippes, against the opinion of many, finding the same one of the fayrest, and greatest Hauens of the worlde. Howe be it, it must be remembred, least men approaching neare it within seven leagues of the lande, bee abashed and afraide on the East side, drawing toward the Southeast, the grounde to be flatte, for neuerthelesse at a full sea, there is eurey where foure fathome water keeping the right Chanel."
- Ribaut thinks that the Broad River of Port Royal is the Jordan of the Spanish navigator Vasquez de Ayllon, who was here in 1520, and gave the name St. Helena to a neighboring cape (La Vega, Florida del Inca). The adjacent district, now called St. Helena, is the Chicora of the old Spanish maps.
- [(return)]
- I say nothing of the traces of Birds in the Secondary deposits, because the so-called bird-tracks seem to me of very doubtful character; and it is also my opinion that the remains of a feathered animal recently found in the Solenhofen lithographic limestone, and believed to be a bird by some naturalists, do not belong to a genuine bird, but to one of those synthetic types before alluded to, in which reptilian structure is combined with certain birdlike features.
- [(return)]
- The two most imposing views of the Alps from the Jura are those of Latourne, on the road from Pontarlier to Neufchatel, and of St. Cergues, on the road from Lons le Saulnier to Nyon; the next best is to be had above Boujean, on the road from Basle to Bienne. Very extensive views may be obtained from any of the summits in the southern range of the Jura; among which the Weissenstein above Soleure, the Chasseral above Bienne, the Chanmont above Neufchatel, the Chasseron above Grançon, the Suchet above Orbe, the Mont Tendre or the Noirmont above Morges, and the Dôle above Nyon, are the most frequented. Of all these pointe Chaumont is unquestionably to be preferred, as it commands at the same time an equally extensive view of the Bernese Alps and the Mont Blanc range.
- [(return)]
- I use surface often in its geological significance, meaning earth-crust, and applied to sea-bottom as well as to dry land.
- [(return)]
- It is not absolutely true that England holds Cape Horn; for the region is unfit for the residence of civilized man. And were it not so, the perpetual storms leave no secure anchorage. But Great Britain does hold the nearest habitable land, the Falkland Islands,—and notwithstanding the rudeness of the climate, Stanley, the principal settlement, does a considerable business in refitting and repairing ships bound round the Cape.
- [(return)]
- "Il n'y a pas de plus dangereux exemple que celui de la violence exercée pour le bien et par les gens de bien."—"L'Ancien Régime et la Révolution," par Alexis de Tocqueville, Paris, 1856, p. 310.
- [(return)]
- "McCulloch against the State of Maryland." 4 Wheaton, Rep., p. 316.
- [(return)]
- February term, 1819. 4 "Wheaton's Rep., 316. Unwilling here to multiply words, I pray reference to the decision itself.
- [(return)]
- The Secession Ordinance passed the Convention of South Carolina December 20, 1860. The next day, December 21, the Convention adopted the "Declaration of Causes" which led to that Secession. This document declares, as to the non-slaveholding States, that they have "denounced as sinful the institution of Slavery"; that they have "united in the election of a man to the high office of President of the United States whose opinions and purposes are hostile to Slavery," and who declares that "the public mind must rest in the belief that Slavery is in the course of ultimate extinction." And it winds up with this assertion:—"All hope of remedy is rendered vain by the fact that the public opinion of the North has invested a great political error with the sanctions of a more erroneous religious belief."
- These, first put forth by South Carolina, afterwards indorsed by each seceding State, are the causes officially declared to have produced, and which are held to justify, the present insurrection.
- [(return)]
- The exact number of slaves emancipated in the British colonies was 770,390; and the total amount of indemnity was £19,950,066 sterling.
- [(return)]
- If, hereafter, Attorney-General Bates's decision, that a free negro is a citizen, be sustained by the Supreme Court, then, should the question come up before it, the State laws above referred to will be declared unconstitutional. But meanwhile they have not been so declared, and are in force.
- The negro-excluding laws of Indiana and Illinois are in the same category.
- [(return)]