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Beskow, B., Schwedische Tragödien. Uebersetzt von Adam Oehlenschläger. 8vo. Part I. Gustav Adolph, Tragedy.- II. Torkel Knutson.-III. Birger und sien Geschlecht. Each Part, 6s.

Birch-Pfeiffer, Charlotte, Johannes Guttenberg. Original-Schauspiel in 3 Abtheilungen. 2te Auflage. Nebst einer kurzgefassten Geschichte der Buchdruckerkunst, von ihrem Ursprunge bis zur Gegenwart. 16mo. Berlin. 2s. 6d. Delavigne, Théâtre. 2me Série. 12mo. Paris. 4s.

Devrient, Ueber Theaterschule. Eine Mittheilung an das Theaterpublikum. 12mo. Berlin. 2s.

Drake, E., Elementar-Cours i Harmonie-Lären. 4to. Stockholm. 8s.

Hentschel, E., Evangelisches Choralbuch mit doppelten Zwischenspielen, enthaltend 156 der gangbarsten Choräle in vierstimmiger Bearbeitung. 4to. Weissenfels.

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Kotzebue, August von, Theater. Vols. I.-X. 18mo. Leipzig. Vols. I.-XV. 1l. 5s. The work will be completed in 30 Vols. 21.

Leonhardt-Lyser, Caroline, Meister Albrecht Dürer. Drama in 4 acts, with 3 plates. 8vo. Nürnberg. 4s. 6d.

Marlow Gutenberg, Drama in Five Acts. 8vo. Leipzig. 8s. 6d.

Marx, A., Allgemeine Musiklehre. Ein Hülfsbuch für Lehrer und Lernende in jedem Zweige musikalischer Unterweisung. 2nd edition. 8vo. Leipzig. 10s. Niccolini, Tragedie scelte ed altre rime. 32mo. Paris. 3s. 6d.

Roos, A. D., Dramatiska Forsok. 8vo. Stockholm. 5s.

Schilling, Dr., Musikalisches Conversations-Handlexikon, enthaltend die vollständigste Erklärung aller musikalischen Realien u. s. w. Vol. I. 8vo. Mergentheim.

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Schliephake. Kaiser Heinrich der Vierte, a Tragedy. 12mo. Mannheim. 4s. Taschenbuch dramatischer Originalien. Von Dr. Franck. 9 plates. 8vo. Leipzig.

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Biedenfeld, F., Geschichte und Verfassung aller geistlichen und weltlichen, erloschenen und blühenden Ritterorden u. s. w. Part VII. 4to. Weimar. Subscription-price, 10s.

Buonafède, Histoire critique et philosophique du Suicide. 8vo. Paris. 85. Conversations-Lexikon der Gegenwart. Slawische Literatur bis Steinacker. 8vo. Leipzig. Part XXXI. 2s. fine paper, 2s. 6d.

Corréard, Histoire des fuseés de guerre. Vol. I. 8vo. and Atlas. Paris. 17s. 6d. Der Freihafen. Galerie von Unterhaltungsbildern aus den Kreisen der Literatur, Gesellschaft und Wissenschaft. 1841. 1st quarterly part. 8vo. Altona. 8s. Deutscher Volks-Kalender 1841, von F. M. Gubitz, mit 120 wood-cuts. 8vo. Berlin. 2s. 6d.

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Döderlien, Padagogische Bemerkungen und Bekenntnisse. 4to. Erlangen. 1s. 6d. Fritz, Esquisse d'un système complet d'instruction et d'éducation. 2 vols. 8vo.

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Littrow, J., Kalender für alle Stände. 1841. 8vo. Vienna. 2s.

Provolo, Manuale per la scuola de' sordi-muti di Verona. 8vo. Verona. 45. Soetbeer, Dr., Des Stader-Elbzolles Ursprung, Fortgang und Bestand. 8vo. Hamburg. 4s.

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Verri, P., Saggi di agricoltura pratica sulla coltivazione dei gelsi e delle vita. 16mo. Milan. 3s. 6d.

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Held, W., 1813, 1814, 1815. Vaterländisches Schauspiel in 3 acts. Erfurt. Hengstenberg, Dr., Die Bücher Moses und Aegypten nebst einen Beilage: Manetho und die Hyksos. Berlin.

Lewald, Theater-Roman. Mit Federzeichnungen von E. Hochdanz. 2 vols. 8vo. Stuttgart.

Müller, K. Otfried, Geschichte der griechischen Literatur nach dem hinterlassener Original Manuscript von Dr. E. Müller. Breslau.

Schiller's dramatischer Nachlass. Nach dessen vorliegenden Plänen ausgefuhrt. 2 vols. 16mo. Nürnberg.

Thibaut, A. F. J., Juristischer Nachlass. Vol. I. Code Napoleon. Vol. II. Romische Rechtsgeschichte, Institutionem und Hermeneutik. Berlin.

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THE

FOREIGN

QUARTERLY REVIEW.

ART. I.-1. Théorie du Judaisme. Par l'Abbé Louis Chiarini, Professeur des Langues Orientales à l'Université de Varsovie. Paris.

1829.

2. Ceremonies, Customs, Rites, and Traditions of the Jews. By Hyman Isaacs, a converted Jew. London.

3. The Remnant found, or the Place of Israel's Hiding discovered; being a Summary of Proofs showing that the Jews of Daghistan on the Caspian Sea are the Remnant of the Ten Tribes. The Result of personal Investigation during a Missionary Tour of Eight Months in Georgia, by Permission of the Russian Government, in the Years 1837 and 1838. By the Rev. Jacob Samuel, Senior Missionary to the Jews for India, Persia and Arabia, and Author of a Hebrew Sermon on the Christian Evidences, &c. London.

"EXCEPT the Lord build the house, they labour in vain that build it." In these words of the Psalmist may be summed up the history of countless schemes projected in various countries for the emancipation of the Jews, without first trying to convert them to Christianity. The total failure of all attempts at a reform of this kind may be viewed as a second standing miracle corroborative of that other generally admitted one-the continued existence of the children of Israel as a distinct nation. False philosophy, not unlike the apostate emperor of old, has only made another unsuccessful experiment of its strength, in trying, as it were by underhand dealing, to rebuild the ancient Temple of Jerusalem, upon the ruins of which has been raised that Church against which the powers of hell shall not prevail. The followers of this pagan school of philosophy seem to have been visited by a mental blindness equal to that of the objects of their pity; and it is a melancholy consideration that they should still be so far from discerning that not only they, but a thousand apostate emperors, will labour in vain to rebuild that Temple of whose foundations it was predicted that no stone should remain. Warburton, on Julian, contains a perfect analysis of the entire story of the attempt to rebuild the Temple by that emperor. Ammianus Marcellinus, an unquestioned authority, states the fact; and Gibbon owns the story stood equally confirmed by pagan and Christian authorities. We are decidedly, after a diligent examination, in favour of the miraculous intervention. The true believer will not require from

VOL. XXVII. NO. LIV.

R

us any proofs of this; a few words on the subject will satisfy him, though to false philosophy their real purport will ever remain unintelligible.

The Jewish nation was a chosen one; even unchristian philosophers have latterly conceded this point. To preserve in their purity the sacred traditions of man's creation, and the belief in one God, amongst nations polluted with idolatry, until the hour of divine mercy should arrive, was the object of that heaven-given mission. The hour having struck, the God-promised Messiah appeared on earth; not to abolish but to complete the law, by adding to it universal charity. Thus by the grace of Heaven, and only by the grace of Heaven, all men have been made brethren and adopted as children of one God. The stiff-necked people, however, rejected that infinite grace, and thus excluded themselves from the pale of the Christian commonwealth. So long as their soul shall remain unchristian, it is folly, nay it is sacrilege, to adopt measures for rendering the Jews legitimate subjects of a truly Christian state. No complete emancipation of them is possible, except by their previous conversion; and until this shall be effected, the utmost that ought to be granted them is toleration; anything more will prove vain wisdom, false philosophy and unsound policy. This is the condition which was predicted to them by their deliverer from the Egyptian bondage: "And the Lord shall scatter thee among all people from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone."-Deut. xxviii. Again: " And thou shalt become an astonishment, a proverb, and a by-word, among all nations whither the Lord shall lead thee."

These passages, however, are unintelligible to the votaries of what the Germans would call halb-philosophie; truly a half, or rather perhaps altogether a false philosophy; the abortive productions of which are all those systems of Utilitarianism, Socialism, Chartism, and of any modern "ism," which lead away from God, as a half philosophy never fails to do. To such, society is a mere agglomeration of men, held together by self-interest; a state which might be expressed by the problem-from a given number of knaves to produce so much virtue. The effect of such a doctrine may be to cause a generation to abound in money and cheap knowledge, but to despoil it of faith and deprive it of wisdom and happiness. In other words, it does but attempt to restore the ancient idolatry, and its advocates care not whether the Jews become converted or unconverted members of the state.

A humble and sound philosophy pursues a totally different course, and truly it has been said of such, that it leads to God. To this philosophy, states are not agglomerations of men from

fortuitous causes, but living individuals, distinctly and wonderfully articulated, having a God-given existence. Their soul is incorporated into appropriate organs, called social institutions, one of which-the Church-opens the way to, and connects them with, heaven. Every subject of a state is an integrant member of one of such individuals, as intimately united thereto as a limb to the body. The highest duty of a subject therefore is, to be so entirely a member of the state as not to have a separate existence from it: his happiness in this world depends on this condition. The soul of modern states is free, having been delivered from slavery by Christianity, and this freedom forms the line of demarcation between ancient and modern society. In Greece and Rome, the most important measures were not ultimately decided upon by man's will, but by chance, by all kinds of auguration. Thus the member of a state must not only be united bodily to it, but his very soul must be merged in it, and he must be absolutely a Christian. Any departure from this rule will produce weakness, sickness, and perhaps the death of a state; just as a derangement in the body will cause its premature dissolution. It follows, that modern republics, though they be Christian, are more liable to such a contingency; being deprived of the most important organ, namely, the head. It follows further that all the members of a state ought to belong to one established Church, and wherever the contrary is the case it proves a source of weakness to that state, which then ceases to live by its internal vitality, and must seek its support from without. Where, however, the number of Dissenters is small, and the state powerful, the danger is less imminent. Strictly speaking, religious sects can be only tolerated in a state, and the rank they hold in it can be only one degree higher than that held by Jews. The conclusion at which we again arrive is, that no complete emancipation of the Jews, not preceded by their conversion, is possible, or would be safe; and that without this condition, toleration alone can be granted to them. This ought not to be refused by any Christian state, as it is expressly commanded by our religion: "Let mine outcasts dwell with thee, Moab, be thou a covert to them from the face of the spoiler: for the extortioner is at an end, the spoiler ceaseth, the oppressors are consumed out of the land.”—Isaiab, ch. xvi.

We now proceed to consider the practical bearing of the fore going observations in reference to the state of the Polish Jews, and on our way we will also cast a glance at the Jews in France and Germany. It appears that of the two modes proposed for their emancipation, that of accomplishing it without their previous conversion to Christianity is the most popular in both these last

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