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ARTICLE VII.

NOTICES OF NEW PUBLICATIONS.

RECENT WORKS ON EGYPTOlogy, OrientaL TRAVEL, AND
GEOGRAPHY.

FEW books of Oriental travel cover so wide a region of territory, and so many places and topics of interest, as are embraced in H. Petermann's two comely and portly octavos. Leaving Berlin in June, 1852, he proceeded by the Danube to Constantinople, arriving there about the first of July. After a fortnight spent in the Turkish capital, in which he accomplished little more than the usual routine of sight-seeing, he went by steamer to Beirut, and from that point began a course of travel and literary and antiquarian exploration in the East, which terminated early in June, 1855, — three years from the date of his departure. By the favor of the late king of Prussia, - to whose liberal patronage Orientalists and Egyptologists owe many thanks, - Petermann was commissioned to purchase manuscripts for the royal library, and coins and antiquities for the royal museum-a function which gave a peculiar character to his oriental tour. From Beirut he proceeded at once to Damascus, where he remained until March, 1853. Leaving Damascus with the opening of spring, he journeyed southward through Râsheiya, Hasbeiya, Hunein, Safed, Tiberias, etc., to Jerusalem, where he spent several weeks, - and then, after various excursions in Palestine, returned by the coast to Beirut, about the middle of August. From Beirut he went again to Damascus, by way of Zahle, Zebedâny, and the Sûk Barada; and after a few days, he set out northward, by way of Baalbek and the cedars, coming down upon the coast at Tripoli, and then following the coast southward to Beirut, with occasional digressions to convents in the interior of the Lebanon. This occupied till the last of September, 1853.

In October, once more starting from Beirut, he followed the coast northward as far as Tarsus in Cilicia, and on his return, visited and explored the island of Cyprus. Again in November, 1853, making Beirut his point of departure, he went to Jerusalem, and thence began his long journey into the interior of Asia; first to Hâleb, thence to Süerek Diarbekir, Maredin, thence to Mosul; from Mosul to Bagdad, following the Tigris, from Bagdad to Babylon, and down the Euphrates to Sûk esch Schiuch, near the junction of the Euphrates with the Tigris. From this point he returned to Bagdad, and thence went down the Tigris, and crossing the Persian Gulf, proceeded eastward as far as Shirâs, and thence to Persepolis

1 Reisen im Orient von H. Petermann, Leipzig. Verlag von Veit und Comp. 1861. Two volumes; pp. 408 and 470.

and Jezd. From this farthest eastward point, he returned by way of Ispahân, Hamadân, Kermanschâh, Kerind, to Bagdad, where he remained five months. From Bagdad he went again to Mosul, by way of Taûk, Kerkûk, Erbil (Arbêla), reaching the site of Nineveh at the end of March, 1855.

From Mosul he varied his return route to Hâleb, so as to include Orfa, and other localities of special interest, and he once more found himself in Beirut early in May. A trip to Egypt, including nothing more than a hasty visit to Cairo, terminated this protracted and most interesting tour.

Petermann devotes much space to the religious sects of the East, whose tenets and customs he had opportunity to study during his long residence at various centres of religious life. The fourth chapter of Vol. i. upon Damascus, is largely occupied with descriptions of the different sects of Mohammedans and Christians in that city. The seventh chapter is devoted entirely to the Samaritans, with whom he spent two full months, at Nablous. His account of their doctrines, their worship, their priesthood, their festivals, and their domestic and social life, is minute and comprehensive. Their doctrine of the spirit-world, of angels and devils, paradise and hell, appears to be a curious mixture of Persian myths with the teachings of Moses. The names of the four highest angels are Fanuêl, the first, under whom are Anuša, Kabbala, and Nasi. Answering to these are evil angels, or devils, of which the chief is Azazêl, and under him are Balial (Belial ?) and Jasara, and a fourth whose name is unknown. Dr. Wilson states that the Samaritans render Deut. xv. 9, "Beware that there be not a thought in thy heart of Belial;" and that they regard Belial as a proper name of Satan (Bible Lands, Vol. ii. p. 49). According to Petermann, they hold that in the day of judgment men will be spirits without bodies; that, consequently, they will not marry, nor have any remembrance of their former life, but the good will become angels, and the bad, devils. From hatred of the Jews, they locate hell at Jerusalem,- because it lies near the Dead Sea and its water has an odor of brimstone!- but Paradise will be on Mount Gerizim. Petermann's personal inspection of the Samaritans was much more full than that of any recent traveller.

Appended to his first volume, there is also an elaborate essay on the Druzes, drawn from original sources. This is worthy of being put into English dress. A valuable historical sketch of this singular people was published in the New Englander for 1851, by W. H. Thomson, M. D., of New York, himself a native of Syria, and familiar with the tribes of Lebanon. Wortabet also gives an outline of the history and tenets of the Druzes, in his "Religions of the East." But the Appendix of Petermann is more complete and reliable than anything which has appeared or this subject, since De Sacy published his standard treatise, “Exposé sur la Religion des Druzes." In addition to his own researches, Petermann procured from a Christian Arab in Damascus, well versed in the Druze religion, a minute written account of the faith and worship of this mysterious

sect.

on

In his second volume, our author gives a minute account of the Mandaeans, whom he found at Sûk esch Schiuch, and again at Bassora, near the junction of the Euphrates and the Tigris. Petermann rejects the common orthography Men-daeans and writes Mandaeans, as a patronymic from Manda de hajje - "Mandâje." They are known also as "the disciples of John," "Christians of John," "Sabians," and sometimes "Nazoreans," which last should be carefully distinguished from the Nasaireans, a sect of Mohammedans. John the Baptist is their Messiah, and the prominence which they give to baptism, a rite which is repeated at stated times upon the same subject, has caused them to be known in church history as Hemero-baptists. They are commonly regarded as descendants of a Jewish sect, which, having received John the Baptist as the promised manifestation of God in the flesh, embraced Gnosticism in its earlier stages, particularly its doctrines of the emanation of Aeons, and of the conflicting kingdoms of light and darkness. John is their Aeon, the manifestation of the divinity.

Norberg, a Swede who visited them in 1780, Gesenius (in Un. Encyc. Art. Zabier), Burckhardt, and others, have given some account of the Mandaeans and their doctrines. But nowhere can be found so complete a statement of their legends, their faith, and their worship, as Petermann now gives in the seventh chapter of his second volume, and in Appendix 46.

Our author pays a merited tribute to the character and services of the American missionaries whom he saw at Beirut, Damascus, Hâleb, and Mosul. He characterizes them as remarkably amiable and courteous in their intercourse, and men of scholarly culture. "This enables them to be active in behalf of science; and we owe to them much important information upon the languages, history, geography, and antiquities of the countries in which they have their stations. They have also enriched the libraries and museums of their native land with literary and antiquarian treasures. But their peculiar calling, their missionary work, is with them before everything else."

Petermann happened to arrive at Mosul on his return route, just as the sad intelligence of Dr. Lobdell's death was received. He makes a touching allusion to that event, and gratefully records the kindness he received from Messrs. Marsh and Williams.

Our author was not intent on geographical exploration, and except in the way of incidental allusion, his volumes make little addition to our general knowledge of the countries through which he travelled. But for the special characteristics above indicated, Petermann's Travels in the East will long be a standard book of reference with oriental scholars; though its price, about eight dollars, may restrict it mostly to public libraries. It contains a fine map by Kiepert.

Der Zug der Israeliten aus Aegypten nach Canaan, von Gustav Unruh: Langensalza. The chief point of interest in this brochure is the theory that Goshen lay along the Mediterranean, near the easternmost mouth of VOL. XIX. No. 75.

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the Nile, between Tanis and Avaris, which last the author makes the Rameses of the Bible. He supposes, also, that an arm of the Mediterranern extended inland at this point, which with the Bitter Lakes - according to Unruh the "Sea of Weeds,”-formed an almost continuous water connection between the Mediterranean and the Red Sea; and he locates the crossing at a point about ten geographical miles north of Suez, where he thinks the Israelites, favored by an ebb-tide and a strong east wind, found a dry ford, while the Egyptians, in the darkness and the confusion caused by the returning tide, missed the ford, got into deep water and were drowned. The author seems to adopt the narrative of Moses without accepting its miraculous features.

The same author has just published Das alte Jerusalem und seine Bauwerke. Ein Beitrag zur biblischen Alterthumskunde. Unruh divides the topographical and architectural history of Jerusalem into four periods. (1.) Jerusalem until its destruction by the Chaldaeans. This embraces an account of Zion, the Lower City, Solomon's Temple, and other buildings of his reign, Bezetha- which he thinks was incorporated with the city in the time of Hezekiah, — and a general sketch of Jerusalem under the successors of Solomon. (2.) This period embraces the history of the city until the time of the Idumean dominion. Beginning with the temple of Zerubbabel, it treats of the rebuilding of the city, its condition under foreign rule (Persian, Macedonian, Egyptian, Syrian), its restoration by the Maccabees, and the public buildings of the Asmonean kings. (3.) This is the period of the Idumean dynasty. It describes the temple of Herod and his other public edifices, and the various improvements made by his successors. The fourth period is that of the destruction of the city by the Romans. The work is illustrated with numerous maps and plans. It is so unique in its method, and so important in some of its views and results, that we propose to make it hereafter the basis of a distinct Article upon Jerusalem and the Temple; associating with it the admirable work of Neumann upon the Tabernacle in the Wilderness, just published by Perthes of Gotha. (Die Stiftshütte von Wilhelm Neumann, pp. 175.) This is an artistic and literary illustration of the Mosaic period of Jewish history. It treats of the encampment of Israel in the Wilderness; the sanctuary of Jehovah; and the divine service of the Tabernacle. The work is printed upon thick paper, large octavo, in the best style of typography, and contains nearly eighty pictorial illustrations of the details of the Tabernacle and its service. These studied in connection with Egypt and Assyria, present some important links in the history of religious art. But this we must reserve for a future Article. The price of the work in this country is $6. Etudes Critiques sur la Bible,· ancien Testament. par Michel Nicolas. Paris. Michel Lévy Fréres. 1862. pp. 442. The author of this volume is not to be confounded with Auguste Nicolas of Bordeaux, formerly justice of the peace, and a legal advocate of distinction, author of Etudes Philosophiques sur le Christianisme. That work, in four duodecimo volumes, has

already passed through fourteen editions, and was regarded by Lacordaire as in many respects a timely and able defense of Christianity against modern scepticism. Auguste Nicolas first discusses principles of Natural Theology, the existence of God, and the immortality of the soul. His argument for the soul's immortality, drawn from conscience, from the sense of responsibility, and from the idea of justice, is expressed with remarkable clearness and force. From these preliminary disquisitions he passes to the necessity for a Revelation, and the evidences of a Revelation, both internal and external. Moses is interpreted in the light of science and of monumental remains; the question of miracles is discussed, and various doctrines of the scriptures are stated and defended. Under the head of the doctrines of Christianity, the author, as a devout Catholic, includes Purgatory, Confession, the Sacramental Presence, and other dogmas of the Church of Rome; yet his work is none the less interesting as the contribution of an able and learned Romanist to the defense of Christianity against the more recent forms of infidelity.

Quite different in its spirit and aim is the work of Michel Nicolas. The volume consists of four essays: (1.) The sources and the formation of the Pentateuch; (2.) The general principles of Mosaïsm — subdivided into Jehovism and the Theocracy; (3) Mosaïsm from the death of Joshua to the close of the monarchy; (4.) Hebrew Prophetism. Two of these essays originally appeared in the Revue Germanique; but these have been revised and elaborated for publication in their present form. The general point of view of the author is, that the institutes of Moses never were in full vigor among the Israelites, and that, except with a small portion of the people, Mosaïsm in its fundamental principles, was not known and adopted until the later times of the monarchy. The author makes a distinction between the age of the Mosaic ideas and institutions, and the period of the composition of the Pentateuch in its present form. The latter he insists cannot be carried back beyond the return from the Babylonian captivity. His argument is, that the Elohistic and the Jehovistic documents represent the two distinct currents of religious thought and feeling; and that these could never have been united as they appear in the Pentateuch, as if derived from a common source, until an age when the ancient opposition between Jehovism and Elohism, as types of religious parties in the nation, had entirely disappeared; when the divisions which had marked the whole history of Israel from the time of Moses to the end of the monarchy, were effaced and forgotten. Regarding Jehovism and the Theocracy as the fundamental principles of Mosaïsm, and the prophets as the adherents and expounders of that system, Nicolas interprets the controversies of the prophets with the idolatrous tendencies of the people, as the strife between the Jehovistic and Elohistic parties in the nation. Thus the men of the North whom Hezekiah summoned to Jerusalem to celebrate the Passover, were Jehovists, and they showed their zeal for their more metaphysical conception of the Deity, by destroying the altars of the Elohists, who wor

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