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members of this society were also physically inclined to them, we shall be the less surprised at their occurrence; and it is well worth attention that, according to the unanimous tradition of the sources of our information, they were women, and especially that Mary of Magdala, out of whom Jesus was said to have driven seven devils, and who must therefore, in any case, have been a woman of very excitable temperament, to whom the Risen One first showed Himself. But when once one such appearance had been heard of, it would have been absolutely contrary to the nature of such events, if several had not shortly followed; and if what certain individuals believed themselves to have seen or heard of had not, sometimes in the legend, sometimes in their own recollection, been exaggerated, increased, and more graphically coloured. But in this development of the faith in the resurrection, we must be careful not to attribute too much importance to these visions, and especially to the first of them. This faith is not merely the product of religious fanaticism, or even (as has been hinted above) of the devotion of a nervous female; neither is it altogether the product of the visions which were confounded with real appearances. It is not so even when said to have arisen primarily in and with these visions; it is so still less when it preceded them and obtained its confirmation through them supplementarily only. But the firmest basis of this faith, the real nucleus of it, is the impression which Jesus left behind in the minds of His followers by His doctrine and His whole personality. The essential conditions of its origin and its more detailed formation, lie in the Messianic idea which had gathered round the person of Jesus, in the whole character of Jewish dogmatism and mode of thought, in the state of things which was brought about by

the execution of Jesus, in passages of the Old Testament which admitted of a Messianic interpretation, and probably also in individual expressions of Jesus which, in anticipation of His fall, represented the victory of His cause and His followers, under the form of a future return.

If, lastly, we must admit that the visionary appearances of Christ first gave to the faith in the resurrection its complete corroboration, still, in the case of the older disciples of Jesus, as in that of Paul, they are not the ground of their faith, but, in any case, only the form under which it arose in the minds of the faithful. Neither can it be said that this faith could not possibly have been developed so rapidly without an external cause. How do we know how rapidly it did develop itself? For that Jesus was seen alive again so early as on the second morning after His death is stated only in the comparatively late accounts of our Gospels, and it stands in unmistakeable contradiction with the direction which, in Matt. xxviii. 7, and Mark xvi. 7, is given by the angel to the women to send the Apostles to Galilee, as they shall there behold their Risen Lord. This direction, on the contrary, supposes that the tradition to which it belonged knew nothing of appearances on the morning of the resurrection, nor of any anterior to these later ones in Galilee. As regards Paul, he says, indeed, 1 Cor. xv. 4, that Christ rose again on the third day, but not one word about His having been seen on this third day. And if we ask him how he knows anything about the third day, he refers us, besides tradition, to the Scriptures, i.e., to passages of the Old Testament interpreted in a Messianic sense; and it is possible that such passages as Hos. vi. 2, did really originate this limitation of time. Possible also that an expression of Jesus Himself, in which the three

days (as in Luke xiii. 32) stood symbolically as a round number, gave occasion to it (compare Matt. xxvi. 61 parall.) But that, at first, the resurrection was only assumed generally to have taken place on the third day, but the exact day is not accurately fixed of this, a trace might be found in Matt. xii. 40, as here the Evangelist, differing from his own later statement, represents Jesus as saying that He shall be in the grave three days and three nights. This, indeed, may there be so expressed only on account of the parallel of Jonas; but that view of the case might also have descended from a period in which the narratives of the resurrection were not, as yet, referred to any fixed type.

With the faith in the resurrection, only the beginning was made of representing the figure of Jesus as something supernatural. The mode in which, under the influence of this tendency, the evangelical history was remodelled, and what different forms the several parts of it passed through in this process of remodelling, is investigated by Strauss (Renan's work parts company from us here) in the second part of his work, and this investigation is the most attractive and instructive part of his whole work. Whoever wishes to form a conception of the spirit in which the original Christian legend was formed and the history of Christianity written, to become acquainted with the gradual growth of the tradition, with the ever-strengthening and more and more conscious intrusion of dogmatic interests into the historical narrative—above all, whoever wishes to follow the road opened by Baur, and so to penetrate deeper into the view and process of the fourth Evangelist, will do well to read this section with profound attention. The present discussion, however, in order to keep within its limits, must stop

here. If, of the two works which gave rise to it, the German has engaged us incomparably more than the French, this will be found to be the necessary consequence of the comparative internal value of each. In spite of all the excellences which we have readily recognised as belonging to Renan's work, that of Strauss' alone fully corresponds to the present condition of scientific theological criticism, and is calculated to lead it onwards an important step. Here, in Germany, we may learn much from Renan in point of form, not much in point of substance, and give the preference over him, as regards the tenability of their scientific position to some later French works; as, for instance, to those of Colani and G. Von Eichthal. But the success which it has met with, among his own countrymen and Romish countries generally, is not undeserved. A great part of this success is certainly due to the fact that it fell in with that anti-hierarchical impulse which is so widely extended at present in France, and still more in Italy; another part, and not a small one, it owes to the absurd and passionate opposition of the clergy. Moreover, what contributed not a little to this success was, most certainly, his graceful, vivid, tasteful style; nay, much which we are compelled to consider a defect, in a scientific point of view, was, undoubtedly, to the majority of his readers, a recommendation. But the importance of his work is not thereby destroyed: to have uttered the right word at the right time is to have done something; and a "book that (as Strauss says) almost before it was published was condemned by bishops innumerable, and the Romish Consistory itself, must necessarily be a book of merit."

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CATALOGUE OF IMPORTANT WORKS,

PUBLISHED BY

TRÜBNER & CO.

57 AND 59 LUDGATE HILL.

AGASSIZ.- AN ESSAY ON CLASSIFICATION. By Louis Agassiz. 8vo, pp. vii. and 381, cloth. 1859. 12s.

AHLWARDT. THE DIVANS OF THE SIX ANCIENT ARABIC POETS, ENNABIGA, 'ANTARA, THARAFA, ZUHAIR, 'ALQUAMA, and IMRUULQUAIS; chiefly according to the MSS. of Paris, Gotha, and Leyden, and the Collection of their Fragments, with a List of the various Readings of the Text. Edited by W. Ahlwardt, Professor of Oriental Languages at the University of Greifswald. Demy 8vo, pp. xxx. and 340, sewed. 1870. 12s.

AHN.-PRACTICAL GRAMMAR OF THE GERMAN LANGUAGE. By DR F. Ahn. A New Edition. By Dr Dawson Turner, and Prof. F. L. Weinmann. Crown 8vo, pp. cxii. and 430, cloth. 1878. 3s. 6d.

AHN.-NEW, PRACTICAL, AND EASY METHOD OF LEARNING THE GERMAN LANGUAGE. By Dr F. Ahn. First and Second Course. Bound in 1 vol. 12mo., pp. 86 and 120, cloth. 1866. 3s.

AHN.-KEY to Ditto. 12mo, pp. 40, sewed. 8d.

AHN.--MANUAL OF GERMAN AND ENGLISH CONVERSATIONS, or Vade Mecum for English Travellers. 12mo, pp. x. and 137, cloth. 1875. 1s. 6d.

AHN.-GERMAN COMMERCIAL LETTER WRITER, with Explanatory Introductions in English, and an Index of Words in French and English. By Dr F. Ahn. pp. 248, cloth. 1861. 4s. 6d.

12mo,

AHN.-NEW, PRACTICAL, AND EASY METHOD OF LEARNING THE FRENCH LANGUAGE. By Dr F. Áhn. First Course and Second Course. 12mo, cloth. Each 1s. 6d. The Two Courses in 1 vol. 12mo, pp. 114 and 170, cloth. 1865. 3s.

AHN.-NEW, PRACTICAL, AND EASY METHOD OF LEARNING THE FRENCH LANGUAGE. Third Course, containing a French Reader, with Notes and Vocabulary. By H. W. Ehrlich. 12mo, pp. viii. and 125, cloth. 1866. 1s. 6d.

AHN.-MANUAL OF FRENCH AND ENGLISH CONVERSATIONS, FOR THE USE OF SCHOOLS AND TRAVELLERS. By Dr F. Ahn. 12mo, pp. viii. and 200, cloth. 1862. 2s. 6d. AHN.-FRENCH COMMERCIAL LETTER WRITER. By Dr F. Ahn. Second Edition. 12mo, pp. 228, cloth. 1866. 4s. 6d.

AHN.-NEW, PRACTICAL, AND EASY METHOD OF LEARNING THE ITALIAN LANGUAGE. By Dr F. Ahn. First and Second Course. 12mo, pp. 198, cloth. 1872. 3s. 6d. AHN.-KEY to Ditto. 12mo, pp. 22, sewed. 1865. 1s.

AHN.-NEW, PRACTICAL, AND EASY METHOD OF LEARNING THE DUTCH LANGUAGE, being a complete Grammar, with Selections. By Dr F. Ahn. 12mo, pp. viii. and 166, cloth. 1862. 3s. 6d.

AHN.-AHN'S COURSE. Latin Grammar for Beginners. By W. Ihne, Ph.D. 12mo, pp. vi. and 184, cloth. 1864. 3s.

ALABASTER. -THE WHEEL OF THE LAW: Buddhism illustrated from Siamese Sources by the Modern Buddhist, a Life of Buddha, and an Account of the Phra Bat. By Henry Alabaster, Esq., Interpreter of Her Majesty's Consulate-General in Siam, Member of the Royal Asiatic Society. Demy 8vo, pp. lviii. and 324, cloth. 1871. 14s.

ALLEN.—THE COLOUR SENSE: ITS ORIGIN And DevelopmeNT. An Essay in Comparative Psychology. By Grant Allen, B.A., Author of " Physiological Esthetics." Post Svo, pp. xii. and 282, cloth. 1879. 10s. 6d.

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