The author of “Karma” will go into this question fully in a paper devoted entirely to the subject of re-incarnation. The two subjects are inextricably interwoven, but it was decided that to treat the two at the same time would produce too great a confusion, and offer too wide an area of speculation for the mind to grapple with. Therefore this course was adopted of taking the principle of re-incarnation for granted. It is possible that the second paper should have come first, but the two theories stand side by side, not one before the other, so that the question of precedence was a difficult one. But it is necessary, in view of this blending of the ideas, that the reader shall have the complete presentation of both before him, and then draw his conclusions. Therefore indulgence is asked until the papers dealing with each subject are completed. As many readers may have felt the same difficulty as our correspondent, we are glad to insert this letter and reply.—ED. Reviews. =THE KABBALAH UNVEILED.= TRANSLATED BY S. L. MACGREGOR MATHERS.[28] ----- Footnote 28: George Redway, 15, York Street, Covent Garden. ----- The author of this welcome volume has supplied the present generation of students of theosophy and occultism with a text-book which has been long wanted and waited for. The “Zohar” is the great storehouse of the ancient Hebrew theosophy, supplemented by the philosophical doctrines of the mediæval Jewish Rabbis. It consists of several distinct yet allied tracts, each discussing some special branch of the subject; each tract again consists of several portions, a kernel of most ancient dogma, to which are added comments and explanations, in some cases by several hands and at very different epochs. There is sufficient proof that these kernels of dogma are remnants of one of the oldest systems of philosophy that have come down to us, and they show also intrinsic evidence that they are associated at least with the return from the Babylonish captivity. On the other hand, it is pretty certain that the Zohar, in its present form, was put together and first printed about 1558, at Mantua, and a little later in other editions at Cremona and Lublin. This Mantuan edition was a revision of the collection of tracts collected and edited in MS. form by Moses de Leon, of Guadalaxara, in Spain, about 1300; even the most hostile views of the antiquity of the Zohar grant this much, and although direct historical evidence is not forthcoming of the several steps in the course of transmission of these doctrines from ante-Roman times, yet, as aforesaid, the internal evidence is ample to show the essential origination of the specially Hebrew ideas found in the Zohar from Rabbis, more or less tinged with a Babylonish cast, who must have flourished antecedent to the building of the second Temple. The tradition of the mediæval Rabbis definitely assigned the