audience to such scientific searchers as Virchow, Mommsen, and Leroy-Beaulieu.

Another thing affirmed as a peril to the nation is that the very soul of the communistic movement of the day is the Jew. In an article in the Methodist Review a few years ago we were misled by the following:

The socialistic and communistic movements originated in 1848 with the Jews, Karl Marx and Liebknecht, who initiated the crusade against existing social order and the relations of capital and labor. "Capital is robbery" is the fundamental principle of Marx. Ferdinand Lassalle, who founded what is now the German Socialistic party, was a Jew. The members of the Kagal, a Jewish secret society in Russia, show themselves to be the most radical of nihilists. Ten times as many Jews as Russians, Poles, or Germans recruit the nihilist ranks.

We deplore the false impression made by this statement. When men speak generically of "the Jews" they frequently attribute to all the shortcomings of some. That there are some Jews who threaten governments we concede. So there are some Christians; and the Jews supply no larger proportion of the ferment than the Christians. A moment's reflection must show that such statements are assertions so broad as to slander more Jews than they truthfully picture. Marx and Lassalle were Jews, but Fourier, Saint-Simon, Louis Blanc, Owen, Henry George were not. All of these cooperated in the holy cause of speaking for the oppressed, of compelling attention to the degradation and sufferings of the poor, of bringing about better conditions in all civilized lands. This much we say without subscribing to the philosophical premises on which they based their doctrine. When the pulpits of the world had no better remedy for the wrongs of men than that those who suffer shall have faith, these men, like the American abolitionists, by a line of writing, by the pen, not the sword, awakened the slumbering conscience of mankind. Soon the pulpits responded, and to-day Christian socialism has enlisted in its ranks the eloquence and the power of countless eminent divines, the cardinal in Baltimore, aye, the pope in Rome.

Many are the ministers who have echoed in sympathy with this modern spirit and have felt every place sacred where they could stir hearts to humane regard for the abstract rights of These socialists were Christians and Jews, extremists

men.

sometimes, but never more extreme than One whose words are still a test of hope to the downtrodden, one who said, "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." If there are elements of danger for States from such philosophies, these elements are not Jewish. They are not Gentile. They lie in the weakness of wrong, in the strength of right; for so far as a government is in the wrong it will break down, and so far as its opponents are right they will prevail.

But even in the midst of social philosophy the Jew is a lover of order. Johann Most is not a Jew; but if he were, and if all his followers were Jews, they are altogether so few that it would be injustice to condemn the thousands of conservative, law-abiding Jews because of these. We have heard of only one Jew who belongs to this outcast section of society. None were prominent in the leadership of the Paris commune during the dreadful days of 1871, and none stood on the scaffold with the anarchists in Chicago. In Russia, where any man who dares protest against governmental crimes is called a nihilist, it is quite likely that Jews are numbered among them; yet who would not rather be one of those "nihilists" whom Kennan visited in furthest Siberia, the possessor of manhood and love for fellow-men, than the despotic author of their sufferings in his winter palace? It is worthy to note, however, that the founder of the nihilist school of thinkers was Michael Bakunin, of the high Russian aristocracy, who, by reason of his extreme views, was expelled by the party of Karl Marx from the International Society at its congress at The Hague in 1872. Even among socialists—we cannot forbear the repetition—the Jew is representative of law.

The limits of this paper prevent a review of all the alleged causes of the antisemitic feeling in America. We believe it to be an inheritance, begotten in distant ages and for reasons which do not here exist. It has been so in wrought into the selfishness of national politics and the cruelty of church theologies as to acquire an age-defying strength, transmitting a deadly hatred from generation to generation. If at times it disappears in any measure, like the disease of an ancestor which. overleaps a generation or two, it is sure to return and poison a later age. The latent evil is awakened by the most trivial occa

sions. The reciprocal principle of exclusiveness between Jew and Gentile, now already continued as a living force for many centuries, combined as it often is with an irritating intrusiveness on the part of some Jews who have acquired a degree of wealth without a corresponding degree of education and social refinement, has depopulated many a fashionable hotel and ruined the social tone of many an elegant avenue. And this purely personal and social irritant has been enough to rouse the ancient and slumbering antagonism. Such is the atavism of prejudice. When such trifles can produce such results, how portentous must be the consequences of the fiercer antisemitic discussions' now waging in Europe! Unless suppressed by an intelligent Christian conscience the morbid sentiment will stain American liberty with medieval intolerance; and there will be another chapter to write on Israel's sufferings.

But by the will of God there is a divine future, foretold by prophets, for these wanderers of the weary centuries. It is a future for which they have never despaired and which they believe is even now dawning. We believe that the Christianity of America will hail its coming, seek to cast off the sins of the fathers which have blighted the growth of souls, and "put on the new man, which is renewed in knowledge after the image of him that created him: where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free but Christ is all, and in all."

A.H. Juttle.

EDITORIAL DEPARTMENTS.

NOTES AND DISCUSSIONS.

By a blunder in the press-room an imperfect table of contents for the volume of 1893 was appended to the November-December number of the Review. All subscribers who desire to bind the volume for the year will be furnished, on application to the publishers, with a correct table of contents to preface the bound volume.

SEVERAL changes in the typography and general arrangement of the Review will be noticed in this number. We hope they may commend themselves to our readers as improvements. The scope of the Review is widened, and we trust its value increased, by the introduction of two new departments, one of which will report whatever is most significant in the progress of Christian missions, and the other the discoveries and developments in the intensely interesting, as well as vastly important, fields of archæology and biblical research.

THE following item of discovery in Egyptology was presented in a paper before the London Society of Biblical Archæology by the Rev. Camden M. Cobern, Ph.D., Pastor of First Methodist Episcopal Church, Ann Arbor, Michigan; and its value may be judged by the fact that it was reprinted by that society from the report of its proceedings by its own option in June, 1893. It shows that the Egyptians in ancestor worship avoided the use of the most sacred posture, reserving it for the worship of their deities. Its significance lies in its "important bearing upon Mr. Spencer's theory of primitive ancestor worship."

The writer, a few winters ago, while in the Ghizeh Museum, made the observation that the typically sacred posture of the uplifted empty hands, which was used in innumerable instances where men appeared before the divinities, was carefully avoided in the Old and Middle Kingdoms, and very rarely used in the New Kingdom, when they appeared before their ancestors. This observation was afterward confirmed by a visit to the British Museum and the Louvre, and by an examination of the plates of Rosellini, Lepsius, etc. That this posture was a peculiarly sacred one is proved by its use from the very earliest times in the hieroglyphic "to worship." Thus also the gods adored the supreme divinity:

"Hail to thee, Râ!. thy mother Nut presents her hands to thee in the act of homage." (Ani Papyrus, Plate I.) This attitude is of all others the most common one taken by the worshiper when he enters the presence of his god; yet almost universally is it avoided when the relatives gather to reverence their ancestors.

It cannot be denied that there are a few exceptions to the general practice, but in almost every case the exception proves the rule. Hate and Kheti do stand in the sacred posture before Usertesen and Mes-en-hotep, who are figured as little creatures standing on top of the table of offerings; but the inscription is one distinctly addressed to Osiris and Anubis. (Louvre C. 19.) Another significant exception is that of Khent-Khat-ur, who stands before his ancestors in this sacred posture, but stands with his face turned from them and his hands uplifted toward the unseen. (Plate 109, Eg. Inscrips., British Museum, London, 1837.) There can be no doubt that this habit was too universal to allow the possibility of its being accidental. That there was one special attitude saved for the deity proves how greatly elevated were the gods above the deceased, and would seem to have some bearing upon the theory of the origin and meaning of ancestor worship which is now generally accepted by non-Christian philosophers.

This theory, invented by Herbert Spencer, is that all religion is an evolution from man's fear of ghosts. Through dreams, etc., the original savage caught the idea that he possessed a double self, which could wander away from the body and return to it again. The resemblance between death and sleep was such that this primeval savage began to suspect presently that the dead man's second self might be near the body, ready to avenge any insult paid to it. This fear of ghosts gradually led to offerings of food and drink and to praises of the dead or petitions that the spirit of the departed would not harm the living. From this to ancestor worship was only a short step. But, as the spirits of dead men were thought of as taking possession of birds, animals, and trees or flying to the stars, in course of millenniums polytheism with all its various forms of worship arose, and finally, after many centuries of philosophizing, monotheism. The bearing of Dr. Cobern's discovery upon such a theory is plain; for if there was one posture, and that the most sacred of all, which was invariably reserved for the worship of the gods and never used before the ancestors, it would indicate that a radical distinction was made by the ancient Egyptians between deity worship and ancestor reverThus in the oldest worship known to man a relation exists between ancestor worship and god worship' the exact opposite of that which would seem to be required by the evolutionist theory.

ence.

Is it possible to give a good education to our sons without sending them to the institution having the best record in boating,