the government allotted the sum of 50,000 rubles for repairing their churches. In November, 1864, the government suppressed four United Greek convents which served as a center for Polish and Roman Catholic propaganda. Only a single convent of the communion was allowed to exist at Warsaw. The property of the suppressed convents was devoted to the improvement of the condition of the parochial clergy and of the churches. Subsequently the government forbade also the society of the "Felicians," whose aim was the fusion of the United Greeks with the Roman Catholics. Several primary schools were established for the United Greeks, and in 1865 a "gymnasium" (college) was established at Kholm, and a "progymnasium" (lower classes of a col lege) at Biala, in both of which the whole of the instruction is given in the Russian language. In June, 1866, all the parishes were divided into twelve ecclesiastical districts, and their superior administration concentrated in the hands of the government commission for interior and ecclesiastical affairs of the kingdom of Poland. The parishes are divided, according to their importance, into three classes, each of which has a fixed salary, besides a lot. The bishop receives an annual salary of 5,000 rubles, the consistory 2,000 rubles, the seminary of Kholm 12,450 rubles, another ecclesiastical institution 3,600 rubles. Altogether the government allows for the support of the United Greek Church the sum of 169,055 rubles. ART. IX.-FOREIGN LITERARY INTELLIGENCE. GERMANY. THE Epistle of Barnabas is calling forth quite a number of learned treatises in Germany. Of this epistle, which has twenty-one chapters, the first four and a half chapters were, until 1859, only known in a Latin translation. In that year Professor Tischendorf discovered the whole of the Greek original in a convent of Mount Sinai. He published it in his edition of the Codex Sinaiticus, (Novum Testamentum Sinaiticum, second edition, Leipzic, 1863.) The first five chapters are also given in the second edition of Dressel's "Apostolic Fathers," (Patrum Apost. Opera, Leipz., 1863.) A separate edition of the whole Greek text, with the ancient Latin version, a critical commentary, and notes, was published last year by Professor Hilgenfeld of Jena. (Barnaba Epistola, Leipzic, 1865.) A new and very able treatise on the epistle has just been published by Dr. Kayser, (Roman Cath.,) professor at Paderborn. (Ueber den sogenannten Barnabas-Brief, Paderborn, 1866.) Professor Hefele, one of the most competent judges on the literature of ancient Church history, gives the following summary of the results of this book: 1. The integrity of the epistle a cannot be denied. The attempt of Schenkel to distinguish between briefer primitive form and an amplified revision is a total failure. 2. As regards the anthorship of the epistle, Dr. Kayser adduces strong arguments that the epistle was not written by the apostolic father, Barnabas, but that it is of later origin, and was probably written at the beginning of the second century. 3. Dr. Kayser finds that the epistle was probably written at Alexandria, by a Christian of the allegorizing school, and that it was probably ascribed to apostolic Barnabas because the Ebionites, who are specially opposed in this epis tle, seem to have frequently referred to Barnabas as favoring their opinions. 4. Dr. Kayser tries to establish that the readers to whom the epistle was addressed were not Jewish Christians, but Gentile Christians. Dr. Hefele, who in his former monograph on the epistle (1840) had advanced the opposite opinion, admits that Dr. Kayser has fully proved his assertion. A new work on Pelagianism has been published by Dr. Wörter, (Roman Cath.,) Professor of Theology at the University of Freiburg. (Der Pelagianismus nach seinem Ursprunge und seiner Lehre, Freiburg, 1866.) The work is divided into two parts of about equal size, the first of which treats of the "origin of Pelagianism," and the second of its "doctrine." The author rejects, as one-sided and untenable, the opinions prevailing among ancient Church writers concerning the origin of Pelagianism; that of Jerome, who derived it particularly from the errors of Origen, and of Jovinian, as well as the opinion of Marius Mercator, who regarded the theology of the Syrians, especially of Theodorus of Mop: suestia, as its chief source. The attempt of some British and German scholars to connect Pelagianism genetically with the views of the Celtic Druids, is briefly dismissed as entitled to no consideration. More fully the author refutes the opinion of those who regard it as the natural result of the monasticism of the ancient Church. Finally, the claim of the Pelagians themselves, and of modern rationalists who represent Pelagianism as the natural outgrowth of the anthropology of the first four centuries of the Church, is examined and refuted. Dr. Wörter ad mits that some of the Church writers of the first four centuries expressed views similar to or identical with those of the Pelagians; but their development into a system of heresies was the peculiar work of Pelagius. Wörter designates Pelagianism as a system of "unspeculative rationalism." An interesting essay on the "History of the Monasteries on Mount Athos" has been published by Professor Gass of Giessen. (Zur Geschichte der AthosKlöster, Giessen, 1865.) The work is divided into three parts: 1. From the first settlement of hermits and monks upon Athos in the ninth century until the conquest of Constantinople by the Latins. 2. From that period until the fall of the Byzantine empire. (In this section the controversy of Hesychasti is fully discussed.) 3. From the conquest of Constantinople by the Turks until the present day. The third section is followed by a report on the present condition of the monasteries and their inhabitants, as well as on the great literary treasures still preserved in the monasteries, and thus far only partly known. The first good biography of Martin Chemnitz, the greatest disciple of Melancthon, and the best polemical writer of the German Protestant Church of the sixteenth century, has just been published by Dr. Leutz. (Dr. Martin Kemnitz. Gotha, 1866.) In the great colective work on the "Fathers and Founders of the Lutheran Church," only a brief sketch of Chemnitz is given by Dr. Pressel. The number of German Lutheran theologians who advocate the introduetion of an episcopal form of government into the German Lutheran Church is increasing. An important work has been published on this subject by Dr. Haupt, Lutheran pastor at Gronau. (Der Epis copat der Deutschen Reformation. Vol 1, 1863. Vol. 2, 1866.) In the first volume the author endeavored to show that the Church constitution which the founders of the German Lutheran Church desired He to establish, was the episcopacy of the Catholic and Universal Christian Church, freed from its anti-biblical abuses. continues his argumentation in the second volume, undertaking, in particular, kalden do not differ with regard to this to prove that the Articles of Schmalpoint from the Augsburgh Confession and the Apology. A new work by Dr. Mangold, professor of theology at Marburg, on 46 the Epistle to the Romans, with the Origin of the Church of Rome," (Der Römerbrief, 1866,) is highly recommended by the Protestant press of Germany for clearness and thoroughness. The author arrives at the result, that the congregation to which Paul's epistle was addressed consisted chiefly of Jewish Christians, but that the influence of the epistle led to a complete victory of the Gentile Christianity. The historical development of Materialism, from its first origin in the ancient philosophy of Greece until the sensualistic and materialistic systems of our times, is the subject of a new work by F. A. Lange. (Geschichte des Materialismus. Iserlohn, 1866.) Of the ante-Christian representatives of materialistic views, it is especially the systems of Epicurus and Lucretius, of which a full account is given. The materialistic writers of the seventeenth century, as Gassendi, Hobbes, de la Mettrie, are sketched with great minuteness. With Kant's philosophie critique of Materialism, the author begins the second period in the history of Materialism, in which men like Feuerbach, Vogt, Moleschott, Büchner, Czolbe made the attempt to build up a scientific system of Materialism. This part is, how ever, deficient in point of completeness, as the Positivism of A. Comte is but briefly mentioned, and the English school of Secularists not referred to at all. The author opposes some of the assertions of the Materialistic schools, and recognizes the beneficent influence of Christianity upon society, but stands on the whole upon a decidedly rationalistic and skeptical standpoint. ART. X.—SYNOPSIS OF THE QUARTERLIES, AND OTHERS OF THE HIGHER PERIODICALS. American Quarterly Reviews. AMERICAN PRESBYTERIAN AND THEOLOGICAL REVIEW. July, 1866.1. The Being of God. 2. The Fullness of the Time. 3. Raphael Sanzio. 4. The Reformed Church of France. 5. The Name of the Lord. 6. The General Assembly at St. Louis. BIBLICAL REPERTORY AND PRINCETON REVIEW, July, 1866. (Philadelphia.)-1. Rationalism. 2. Normal Schools. 3. Relations of India with Greece and Rome. 4. M'Cosh on J. S. Mill and Fundamental Truth. 5. The General Assembly. BOSTON REVIEW, July, 1866. (Boston.)-1. Frederick William Robertson. 2. The Art of Not Growing Old. 3. The Reserved Force in the Scriptures, and A Plea for their Study. 4. God in Vegetable Life. 5. Amusements. 6. The Archæology of the Trial and Crucifixion of Christ. 7. The Demoniacs of the New Testament. 8. The True Theory of the Soul, and of Regeneration, and of Conversion; their Mutual Relations. 9. Short Sermons. EVANGELICAL QUARTERLY REVIEW, July, 1866. (Gettysburg.)-1. Baptism. 2. The Lord's Supper. Translated from the German of Luther. 3. The Atonement. 4. The Scriptural Idea of the Ministry. Translated from the German of Prof. Dr. Plitt, of Bonn. 5. Reminiscences of Deceased Lutheran Ministers. 6. At What Age should the Young be Confirmed? 7. The Lost Books mentioned in the Old Testament. 8. The Everlasting Covenant of Promise to David. 9. Is the Doxology in Matt. vi, 13, an Interpolation? FREEWILL BAPTIST QUARTERLY, July, 1866. (Dover, N. H.)-1. Future Life. 2. The Spirituality and Voluntaryism of the New Testament. 3. The Word of God. 4. Four Months in Camp. 5. Prophecy as a Proof of the Inspiration of the Scriptures. 6. The Boston Quarterly Meeting. NEW ENGLANDER, July, 1866. (New Haven.)-1. The Relation of Thought to Language. 2. Divorce Legislation. 3. The Episcopal Church in New England: A Review of Dr. Harwood's Sermon at the Semi-centennial Celebration of the Consecration of Trinity Church, New Haven. 4. Review of Professor Fisher's Life of Benjamin Silliman. 5. Review of Dr. Pusey's "Eirenicon," and the Replies of Manning and Newman. 6. Review of Renan's New Work on the Apostles. UNIVERSALIST QUARTERLY, July, 1866. (Boston.)-1. The Means of Grace. 2. If Endless Punishment is not Revealed in the Old Testament it is not in the New. 3. The Discourses of Jesus in the Fourth Gospel. 4. Demonology of the Hindoos, Buddhists, and Chaldeans. 5. The Relations of Conscience to Revealed Law. 6. Forgiveness. 7. British Neutrality during the Rebellion. English Reviews. BRITISH AND FOREIGN EVANGELICAL REVIEW, July, 1866. (London.)— 1. Strauss, Schleiermacher, and Renan. 2. Josephus as a Man and as a Historian. 3. Bushnell on Vicarious Sacrifice. 4. Scripture Exposition-The Aristotelian and Baconian Methods. 5. The Church History of the Celts as a Race. 6. Dr. Gardiner Spring. 7. Ecce Homo. 8. Lit. erature of the Sabbath Question, (Second Article.) 9. Rome and her Annus Mirabilis, 1866. 10. The Organ Question, Pro and Con. BRITISH QUARTERLY REVIEW, July, 1866. (London.)-1. Ireland. 2. The Author of "John Halifax." 3. Auguste Comte. 4. Congregationalism, English and American. 5. The Recent Financial Panic. 6. Professor Boole. 7. Reform and the State of Parties. CHRISTIAN REMEMBRANCER, July, 1866. (London.)-1. The Architect of St. Peter's. 2. Paley's Iliad and Hayman's Odyssey. 3. New Testament: Sources of the Greek Text and English Version. 4. Bishop Grosseteste. 5. Ecce Homo. 6. The Results of Dr. Pusey's Eirenicon. 7. Youth as depicted in Modern Fiction. 8. Walker's Liturgy of Sarum. JOURNAL OF SACRED LITERATURE AND BIBLICAL RECORD, July, 1866.— 1. The French Oratorians: Richard Simon. 2. The Historical Character of the Gospels tested by an Examination of their Contents. 3. Difficult Passages in Job. 4. Pantheism: Pantheism in General. 5. Theory of Inspiration drawn from Scripture. 6. Two Views of "Ecce Homo." 7. The Almanzi Collection of Hebrew Manuscripts in the British Museum. 8. Early English Religious Poetry. 9. Correspondence on Lev. xi, 3-7, and Deut. xiv, 6-8. 10. Remarks on Phil. ii, 6, 7. LONDON QUARTERLY REVIEW, July, 1866. (New York: Reprint.)1. The Personal Life of Wellington. 2. The Huguenots at the Galleys. 3. Iron and Steel. 4. Life of Sir Joshua Reynolds. 5. Baker's Albert Nyanza. 6. Life of Bishop Wilson. 7. The Value of India to England. 8. Jamaica, its Disturbances and its Prospects. 9. The Change of Ministry. EDINBURGH REVIEW, July, 1866. (New York: Reprint.)-1. Mohammed. 2. Weather Forecasts and Storm Warnings. 3. Annals of the Huguenots. 4. Mill's Examination of Sir William Hamilton's Philosophy. 5. Baker's Exploration of the Albert Nyanza. 6. The American Navy in the late War. 7. Precious Stones. 8. Charles Lamb. 9. The State of Europe. From the researches of M. Caussin de Percival, Dr. Sprenger, and others, the world has become better acquainted both with the antecedents and personal character and history of Mohammed. He does not improve upon acquaintance, as some extracts from the first article of the Review may demonstrate. MOHAMMED AS COMPARED WITH OTHER RELIGIOUS FOUNDERS. As he assumed the character of a prophet, one is naturally led to compare him with the mighty spiritual leaders of the chosen people of his own Servetic race, whose majesty Michael Angelo has fitly been able to interpret-with Moses, with Elijah, with Isaiah, and with Ezekiel; yet the Arabian is but a sorry and barbarous counterfeit of these grand types of humanity. One chapter of Hosea or Amos contains more grandeur of soul and more literary value than the whole of the Coran. Thus, in his highest flights, Mohammed never rises above the dignity 1 of a coarse and ignorant imitation of a Hebrew prophet; while in his lowest abasement, as in the scenes of the massacre of the Coraitza, for example, he looms through history with the sanguinary darkness of a king of Dahomey or Ashantee. As the founder of a religion, it would be blasphemy to name him in the same breath with one to whom he presumed to declare himself a rival, of whose mission and incarnation he could appreciate neither the beauty, the spotlessness, nor the truth. Place side by side a narrative of the origin of Christianity and a narrative of the origin of the faith of Islam, and without another word of argument the divinity of the one and the humanity of the other are apparent. .But if we compare Mohammed with another founder of a religion, Bouddha, Bouddha appears, in his doctrine of self-abnegation and in his spiritual conception of human nature and the destinies of man, to stand as much above Mohammed as Mohammed does above the founder of American Mormonism. As in Mohammed's moral conduct of life, so in all his religious conceptions, there is a coarseness and grossness suited only to the semi-barbarous nations who have remained faithful to his creed. The distinguishing mark, however, of Mohammed's whole life and character is a savage incongruity; he was a strange mixture of barbarity and gentleness, of severity and of licentiousness, of ignorance and elevation of character, of credulity and astuteness, of ambition and simplicity of life, of religious conviction and low imposture; but the most astonishing trait of his character, and that which made him indeed a great man, was an invincible belief in himself, in the ever-present protection and favor of God, and in the destiny of the religion he was to found. HIS DIFFICULTIES AS A PREACHER. When he began to make open claims, however, to inspiration, the assumption, of the prophetic character was at first treated by his skeptical tribesmen with unrestrained ridicule and contempt. "Here comes the son of Abdallah," they would say, "with the last news from heaven." They would ask him "what the weather would be a week hence," "what the price of the markets would be next fair-time," and tell him he had a fine opportunity of making a fortune. They would also bring him a pregnant woman, and ask him whether the child would be a male or a female; and they would offer, with an air of too benevolent interest, to send for a doctor for him to take care of his health. When, to make more impression on their incredulity, Mohammed began to talk of the resurrection, they said, "If our fathers are going to live again, bring us back one or two of them and we will believe." He then began to recite stories of the destruction of wicked races who had refused to listen to their prophets, of the destruction of the world in the time of Noah, of the destruction, by showers of stones, of the Thamudites, a race recorded in the Rolls of the Hanyfs, for refusing to listen to the voice of Houd their prophet; of the similar destruction of the Adites, a race equally celebrated in the books of the Hanfys. To such reasoning, and to actual menaces of temporal punishment, they would reply, "Let it rain stones, let the sky come down, and then we will see." When the temporal punishments with which he menaced them were so long in coming that their incredulous spirits grew more sarcastic still, he began to talk of the approach of the day of the last judgment; and for this topic, by the aid of the poetry and vigor of his style, he obtained a great degree of attention, for no race were ever more carried away by beauty of language and grace of style than the Arabs. HIS EMBARRASSMENT ON THE SUBJECT OF MIRACLES. Said the Coreishites, coming round him, "Since you pretend to have a mission from Allah, give us some proof that such is the case. Our valley is narrow and barren, ask God to make it wider, that he thrust back the two chains of mountains which close it up, that he make rivers flow here equal to the rivers of Syria and Irak; or that some of our ancestors, with Cossai among them, shall revive to recognize you as a prophet, then we will do so too." Mohammed said that God had not intrusted him with any such power, but only to preach the law. "At least," continued the Coreishites, "demand of thy Lord that some one of his angels shall come and bear witness to your truth, and order us to place belief in you; or ask |