a description of the person who has arrived at this state of spiritual development, to which it is the object of the Vedantic philosophy to conduct its votaries.

Major Jacob's notes are excellent, and throw much light on the obscurities of the text, which to a Western mind are very númerous. But what we miss in the book is an introduction, or an appendix, in which should be embraced (1) such bibliographical details as are possible regarding the book and its author; and (2) a synopsis of the work itself, giving its course of thought, and showing the logical connection between the different paragraphs and sections. The careful student can indeed construct such a synopsis for himself, provided he be not wholly ignorant of the subject to begin with. But to most of those who take up the book, certainly in this country, the peculiarities of Indian thought and philosophy will be so far unknown as to render such editorial aid very desirable. When a second edition is published, which we hope will be soon, Major Jacob would do well to supply this deficiency, and also to insert several foot-notes, referred to here and there by the appropriate superior figures in the text, but unaccountably lacking at the bottom of the page.

The book will repay attentive perusal. One reading will not suffice; it is only to careful study that such a work reveals all its treasures. And the attentive reader of this will find in it much of that profundity of speculation, that subtilty of thought, that keenness of discrimination, that accuracy, and yet that surprising falseness of logic, and that peculiar failure to grasp the really essential point of a subject, which are characteristic of all the workings of the Indian mind, and which have made the Vedantic philosophy, what it unquestionably is, one of the intellectual wonders of the world.

C. W. P.

EASTERN PROVERBS AND EMBLEMS ILLUSTRATING OLD TRUTHS. By Rev. J. Long, Member of the Bengal Asiatic Society, F.R.G.S. 8vo. pp. 280. Boston Houghton, Mifflin, and Company. 1881. "The materials from which this little work has been compiled are scattered over more than a thousand volumes, some very rare." The work was "begun a quarter of a century ago in the jungles of India," and is designed for the benefit of "Orientalists, lovers of folk-lore, teachers, and preachers." Its value to preachers is illustrated in the following quotation from Scarborough, author of the Chinese Proverbs: "Used as quotations, the value of proverbs in China is immense. So used in conversation, they add a piquancy and a flavor which greatly delights the Chinese, and makes mutual intercourse more easy and agreeable. But it is to the missionary that the value of an extensive acquaintance with Chinese proverbs is of the highest importance. Personal experience, as well as the repeated testimony of others, makes us bold to assert that even a limited knowledge of Chinese proverbs is to him of

daily and inestimable value. A proverb will often serve to rouse the flagging attention of a congregation, or to arrest it at the commencement of a discourse. A proverb will often serve to produce a smile of good nature in an apparently ill-tempered audience, and so to call forth a kindly feeling which did not seem before to exist. And very often a proverb aptly quoted will serve to convey a truth in the most terse and striking manner, so obviating the necessity for detached and lengthy argument, whilst it fixes at a stroke the idea you are wishing to convey." Again, Archbishop Trench says: "Any one who by after investigation has sought to discover how much our rustic hearers carry away, even from sermons to which they have attentively listened, will find that it is hardly ever the course or tenor of the argument, supposing the discourse to have contained such; but if anything has been uttered, as it used so often to be by the best Puritan preachers, tersely, pointedly, epigrammatically, this will have stayed by them, while all the rest have passed away. Great preachers to the people, such as have found their way to the universal heart of their fellows, have ever been great employers of proverbs.”

The interest and worth of this collection may be shown by the following proverbs extracted from various parts of it. They evince the shrewdness and acuteness of the Oriental mind. Many of them bear a striking resemblance to various biblical passages; those, for example, relating to native depravity, the impossibility of serving two masters, the nature of ingratitude, of deception, the need of combining right deeds with right feeling, the delay of repentance, etc.

Tamul. Though he wash three times a day, will the crow become a white crane?

Veman. If you take a bear-skin, and wash it ever so long, will it, instead of its native blackness, ever become white? If you beat a wooden image, will it hence acquire any good quality?

Urdu. — Will the gall-nut become as sweet as the cocoa-nut, though watered with honey?

Bengal. The nightingale lays its young in the crow's nest, but the young do not behave as crows.

Arab. It is hard to chase and catch two hares.

Modern Greek. Two watermelons cannot be carried under one arm. Tamul. A benefit conferred on the worthy is engraved in stone; on the unkind, written in water.

Talmud. - Do not throw a stone into the well out of which you have drunk.

Tamul. The physician who cured the striped tiger of his sickness became his prey.

Tamul. A benefit conferred on the worthless is an earthen vessel falling on a stone.

Tamul.

The scorpion stings him who helps it out of the fire.

China. There are two good men : one dead, the other unborn. Oriental. Virtue is always exposed to envy; we cast not stones at a barren tree.

Shanti Shatak. To wherever you roam in sky or ocean, yet your actions from birth up will follow you before the judge as the shadow the substance.

Telugu. A man's shadow remains near himself.

Tamul. The solemn thoughts of the funeral pyre last till each one returns home.

Russian. - The nail is not guilty that the hammer beats it into the beam.

Mahratta. Man's body is a chariot, the charioteer is himself, and his passions are the horses; if the latter are well managed, all goes well. Afghan. The bird sees the grain, but not the snare.

Telugu.— The fox offered his services for nothing—to guard the sheep. Veman Telugu. A crocodile while swimming in water can destroy an elephant; out of the stream, it is discomfited easily by a dog. In the water a ship will float smoothly; out of it, it cannot crawl even a cubit. China. Unjustly got wealth is snow sprinkled with hot water; lands improperly obtained are but sand-bars in a stream.

Arab. The contemplation of vice is a vice.

China. To come to the river wishing to fish is not enough; you must bring the net in your hand.

Persian. One pound of learning requires ten pounds of common sense to apply it.

Buddhagosha. A reciter of the law, but not a doer, is like a cowherd counting the cows of others.

Arab. --The best part of repentance is little sinning. The tears of repentance are cool, and refresh the eyes.

Sanskrit.— Silence is the ornament of the ignorant.

Turk. Tamul. China. Russian.

A great river makes no noise.

The handle of the axe is the enemy of its kind.

- A word once spoken, an army of chariots cannot overtake it. When he was drowning he promised an axe; when he was rescued, he gave only the handle.

Arab. While the antidote is coming, the snake-bitten man dies.

China. It is too late to pull the rein when the horse is on the edge of the precipice. It is too late to stop the leak when the vessel is in the

midst of the river.

Russian. - Pray to God, but continue to row to the shore.

Russian. Prepare for death, but neglect not to sow.

Talmud.

A man knowing law, but without God's fear, is a man having

the key of the inner, but not of the outer, chamber.

China. Men will be no more virtuous without exhortation than a bell will sound without being struck.

Mahabharat. Neither mother, nor children, nor kinsmen, nor dear familiar friends follow a man in death; he departs alone. The deeds alone which he has done are his fellow-travellers.

Persian. Give in this world, receive in the next.

Turk. What you give in charity in this world, you take with you after death. Do good, and throw it into the sea; if the fish does not know it, God does.

Russian.

- Throw bread and salt behind you, you get them before you.

MOVEMENT.

REMINISCENCES, CHIEFLY OF ORIEL COLLEGE AND THE OXFORD By the Rev. T. Mozley, M.A. In two volumes. 12mo. New York and Boston: Houghton, Mifflin, and Com

pp. 450, 448. pany. 1882.

The title-page informs us that the author of these volumes was formerly Fellow of Oriel; successively Perpetual Curate of Moreton Pinckney, Northants; Rector of Colderton, Wilts; Rector of Plymtree, Devon; and Rural Dean of Plymtree and of Ottery. In his introduction he says: "This is but a superficial work; for I am not much of a logician, or of a metaphysician, or of a philosopher. Least of all am I a theologian" (p. 11). The work gives us glimpses of the great Oxford Movement and of the men who were connected with it, 66 as friends or as foes or as spectators." It gives us snatches of the student and private life of Newman, Copleston, Whately, Keble, Blanco White, Hartley Coleridge, the Wilberforces, Sir James Stephen, and many others well known to fame. It abounds with trifles; but they are interesting because fragments of a history which will never be written in a complete form. As a contribution to the history of the Oxford Movement, it is as different from the contribution which might have been expected from Dr. Pusey as a village dance from a funeral procession. The author describes his own work not as a complete structure, but as "planks saved from a great wreck of time." A single sentence or two will serve to indicate the freedom and nonchalance with which the work of Mr. Mozley is written. Archbishop "Whately had a very good saying about the majority of preachers: They aim at nothing, and they hit it.' Is it possible to describe better his own episcopate?" (Vol. i. p. 272).

THE MOSAIC ERA: A Series of Lectures on Exodus, Leviticus, Numbers, and Deuteronomy. By John Monro Gibson, M.A., D.D., author of The Ages before Moses. 12mo. pp. xiv, 359. New York: Anson D. F. Randolph and Company. 1881.

This volume affords one of the many proofs that in the days to come the Old Testament is to assume a prominence in the pulpit which has not been given it in the days which have just gone by. Dr. Gibson's Lectures are suggestive and often profound; well fitted for the edification of the churches.

THE

BIBLIOTHECA SACRA.

ARTICLE I.

THE END OF LUKE'S GOSPEL AND THE BEGINNING OF THE ACTS. TWO STUDIES.

BY THEODORE D. WOOLSEY, D.D., LL.D., LATELY PRESIDENT OF YALE COLLEGE.

I.

AT the close of his Gospel, Luke, or whoever may be the author of the Gospel called by his name, subjoins immediately to the account of the risen Christ's visit to the eleven, on the evening of the resurrection day, the narrative of the ascension. In doing this he gives no notice to the reader that any interval of time passed between the two events longer than that between early morning and early evening. At the beginning of the second narrative, however, we find him declaring that the ascension took place forty days after the resurrection, and that there were repeated interviews between Jesus and the apostles in this period of time. If Luke had not written a second book, no other explanation (of the end of the Gospel) could have been admitted, save that he conceived of the ascension as taking place on the same day with the resurrection. But the first book has been almost uniformly interpreted by the second. There has been a general agreement that Luke threw together in a summary way, at the close of his first narrative, the last events which he had intended to include in it, without pointing out their distance from one another, without that historical perspective, in short, which we should expect from a practised

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