form of cognition conceded, besides that of consciousness, or there can be nothing of an axiomatic and necessary character in the department. The first truths and postulates of mathematics - the metaphysics of mathematics-for example, are not truths of consciousness but of immediate intellectual perception. I am not conscious that the whole is equal to the sum of the parts, but I perceive it. Consciousness deals with felt facts and subjective states of experience; metaphysical intuition, on the other band, deals with objective truths and realities that are necessarily postulated and supposed in order to the very existence of these felt facts and conscious inward states.

Unless, therefore, the power of metaphysical intuition, as well as that of conscious sensation, be conceded to the human soul, philosophy must degenerate into Pyrrhonism. For consciousness cannot be a final test for consciousness; one feeling cannot be an ultimate warranty for another feeling. There must be metaphysical principles, necessary truths, and, in the last analysis, a one, necessary, eternal Being or Person, of which and whom the human soul becomes conscious, and by which and whom its fugacious and vitiating experiences must be made pure and abiding. Ontology, or the province of metaphysical being, and a priori necessary perception, as the specific form of cognition antithetic to it, cannot, therefore, as Hamilton, if we understand him, would have them, be flung out of the department of philosophy. The metaphysical world, it is true, is a region of being which cannot be exhaustively fathomed by the finite intelligence; and neither can the less recondite region covered by psychology be completely comprehended as the modern attempts of those sharp-eyed analysts of the later German schools, to explore exhaustively man's self-consciousness, plainly evince. But something can be known of it, and known with certainty; and small though the amount be, these metaphysical principles, truths, and objects — or, in the phrase of Dr. Hickok, the postulates and data of rational psychology—must be employed to justify or rectify the continually-shifting experience of the moment and the hour, and so make us truly masters of our own consciousness. Without such metaphysical postulates, our sensations, be they inner or outer, would be the blind ongoing of a principle of life, and our psychology would be that of the animal which feels, as really as we do, but which has no key to the mystery, no critique for its consciousness.

Dr. Hickok, in the work before us, implies all this, as in his Rational Psychology he has discriminated it. The student of this Empirical Psychology is led along the road of an actual experience, by the hand of a guide who knows where he is, and who sees with an aquiline eye what is about him. The work is needed, and meets a want. Too many text-books in philosophy merely set the pupil to committing to memory. This one opens a window in his breast, and bids him look in, and see and hear the marvellous machinery constantly running on, and running down, there; and yet makes him know with a salutary terror that it is no machinery, but the responsible agency of a moral creature. We hope the work will make

its way into schools of learning, both on account of its merits, and because it will bring the youthful mind into invigorating contact with one of the most athletic and sequacious thinkers among us. S.

BARTLETT'S MODERN UNIVERSALISM,1

UNIVERSALISM, like the figure of Fortune in the Table of Cebes, stands upon a rolling ball. It is never at rest, because it has no basis of truth on which to rest. An examination and refutation of the system twenty-five years ago, however able and thorough, will not satisfy the present wants of the Christian community. To meet its new phases, new examinations and refutations are needed. Mr. Bartlett discusses "the Universalism of the present time" in a series of seven lectures originally delivered in the regular series of discourses to his own congregation. He has drawn his statements of the doctrines of Universalism "from Universalist authors themselves, examined by the writer in person ;" and the authors, whom he is careful to specify, are the accredited organs of the system, presenting it in its most modern and plausible form. The work is executed with great ability and clearness, of both style and method. The author seizes upon the main features of the system, and with unsparing boldness and severity, exhibits them in their true light. A bare glance at the titles of the three lectures devoted to the Universalist argument- "the Scriptures evaded," "the Scriptures perverted," "the Scriptures overruled," will show how direct and effective is the way in which he carries the assault into the enemy's camp. And these chapters, like all the rest, accomplish what their titles promise. Some may object to the severity of Mr. Bartlett's strictures on the system; but believing, with one of the ablest writers of the sect, that Universalism and Orthodox Christianity are utterly irreconcilable with each other, on every essential point, so that a man can no more hold both together, "than he could serve both God and Baal;" he feels called upon to speak of the system accordingly. This volume is very timely, and needful; for Universalism is no mere abstraction, but a living angel of death, that draws after itself thousands to their destruction. It must be shown in its naked deformity, and its evasions, perversions, and misstatements exposed to the light of day, however ungrateful the task. For this work, the public is much indebted to Mr. Bartlett. His volume will be especially serviceable to the ministry, as well on account of its own clear statements and arguments, as of the abundant and authentic sources of information which it points out. A total denial of all punishment after death, and all influence of the present upon the future life-this, as the author clearly shows, is the grand doctrine of modern Universalism, and on this ground must Christ's ministers be prepared to meet it.

1 Lectures on Modern Universalism; an exposure of the system from recent publications of its standard authors. By Samuel C. Bartlett, M. A., Manchester, N. H. Manchester, N. H.: from the press of Fisk and Gage. 1856. 12mo. pp. 229.

MISCELLANY.

We have received, as usual, our European Literary Intelligence, but want of room compels us to omit it. We have barely space for recording the names of a few volumes printed in this country. During the past year, James Munroe and Company have published the following works:A New Edition of Theodore, or the Sceptic's Conversion; History of the Culture of a Protestant Clergyman (translated from the German of De Wette, by James F. Clarke, in two volumes, pp. 311 and 422, 16mo.). Few books give the reader so clear a view of the student's life, and especially the clerical life in Germany, as is furnished in these volumes.-A new edition of Human Life, or Practical Ethics, translated from the German of De Wette, by Samuel Osgood, D. D., pastor of the Church of the Messiah, New York, in two volumes, pp. 368 and 409, 16mo. These volumes exhibit the pure, manly, and honest spirit for which their author was so eminent. The work has been long known and highly esteemed in Germany. As a full treatise on ethics, it cannot be considered equal to many of the American and English treatises; but it has merits of its own, and is rich in useful suggestions.A new edition of "Lays of Ancient Rome, by Thomas Babbington Macaulay;" a work too well known to need any commendation.-" Conversation, its Faults and its Graces. Compiled by Andrew P. Peabody, D. D." This work contains an Address, by Dr. Peabody, on Conversation; a Lecture delivered at Reading, England, by Francis Trench, on the same theme; a Collection of Rules for the Conversation of Educated Men; a list of their Mistakes and Improprieties in speaking and writing. The volume is a valuable aid in preserving the purity of our speech. All these works are presented in a style of typography which reflects credit on the house of Munroe and Company. Robert Carter and Brothers have recently published a volume entitled Graham Lectures: The Condition of the Human Soul; six Lectures delivered at the Brooklyn Institute, Brooklyn, N. Y. pp. 238, 8vo. A more lengthened notice of this work is, with several other notices, necessarily deferred until our next Number.

ERRATA. On p. 6, thirteenth line from bottom, for "troops," read truth. On p. 9, top line, for "pouring song," read pouring forth his song. On p. 13, seventeenth line from top, for "each," read the whole. On p. 28, fifteenth line from bottom, for "swelling" read smelling. On p. 37, fifth line from top, for "only" read inly.

THE

BIBLIOTHECA SACRA,

NO. LIV.

AND

AMERICAN BIBLICAL REPOSITORY,

NO. CVI.

APRIL, 1857.

ARTICLE I.

NOTES ON THE ANABASIS OF XENOPHON IN THE REGION OF NINEVEH.

By Rev. Henry Lobdell, M. D., late Missionary at Mosul. With an Introductory Notice by W. S. Tyler, Professor in Amherst College.

[These Notes were prepared without any reference to publication. They were designed simply to furnish materials, if not new yet original, because collected on the spot by an original observer, for the use of some teacher or editor of the Anabasis, and were submitted to my disposal, with the request, however, that our mutual friend, Mr. A. M. Gay, master of the High School at Charlestown, might have the benefit of them in his contemplated edition of Xenophon's Anabasis, which we are happy to announce is in preparation, and which, we doubt not, will be a valuable addition to the abundant means which American students already possess for understanding and appreciating that favorite classic. After remaining in Mr. Gay's hands for a time, the Notes are now published with his consent, and with the consent also of Dr. Lobdell, having been revised in accordance with instructions and suggestions furnished by himself for this purpose.

In a note accompanying these corrections and additions, Dr. L. says: "I should most assuredly have written in a much less familiar style, had I written for publication, especially in such a Journal. My sole object in sending the Notes, was to throw a little light upon the topics noticed, for the use of some commentator on the book. If you think, however, that with such a revision of style and matter as you may be willing to give it, the Paper will be worthy of publication, I cannot withhold my consent, with the understanding that you will preface it with a note stating that the writer communicated it to you for a more private purpose. Some apology is due for the topical character of the Notes. My whole design was to clear up obscure and doubtful passages, and that as briefly as possible."

It will be seen that the Notes are chiefly archaeological and geographical or topographical; and, though they seem to be rather disconnected, yet they do, in fact, follow a natural order of arrangement. They begin at the writer's own residence, which was on the Tigris opposite the site of ancient Nineveh, and, diverging from that centre, sweep in a widening circle over the whole field of Xenophon's marches and observations in Mesopotamia.

Classical, not less than sacred geography, history, and antiquities, are deeply indebted to the observations and researches of Christian missionaries. Their residence in the country, their acquaintance with the language or languages there spoken; their repeated excursions and observations, on the spot, of localities, manners, and customs; their independent and impartial examinations, for themselves, of objects of historical or antiquarian interest, afford advantages for acquiring accurate and reliable knowledge of many distant parts of the world, such as no mere traveller or scholar can possess. To these circumstantial advantages, Dr. Lobdell added some peculiar personal qualifications - a quick eye, an almost intuitive sagacity, a curiosity that never rested, an activity that never tired, an almost ubiquitous presence and observation combined with a no less marvellous power of concentration that enabled him to do an in