tour through Europe wrote a dissertation on philosophy, in which he explained the development of beings by the double action of _activity_ and _passivity_, the one being cause, the other product. In 1819 Galitch taught in the University logic, psychology, and metaphysics, and later he received authority to teach the history of philosophy, to which he gave an _eclectic_ character, in accordance with the instructions of his hierarchical superiors. In his _esoteric_ teaching he initiated his friends into the philosophy of Schelling. In that year he published a “History of Philosophic Systems,” the appearance of which was a rare novelty in the Russian Scientific World. He subsequently published several other works, but the manuscript of one on the “Philosophy of the History of Humanity,” which cost him much labor was destroyed by fire. The merit of Galitch is to have wished to establish in Russia philosophy _as science_. He assigned to the study of philosophy the whole encyclopedia of the sciences, but true philosophic knowledge is the knowledge of the unity from which external phenomena flow. M. Lannes gives an analysis of Galitch’s “Picture of Man,” where, before M. Renouvier, he says of freedom, “it can itself begin an entire series of phenomena, which are then linked together in the relations of dependence, that is to say are the necessary acts of a voluntary principle.” Galitch deserves to occupy a small place in the general history of the philosophy of humanity. If there existed before him a science of the relations of the soul and the body, he was at least one of the first to elaborate a programme of what is called to-day _comparative psychology_. M. Regnaud finds the sources of the philosophy of India in India itself, as they appear in all their simplicity and primitive character in the Rig-Veda, the very ancient collection of liturgical hymns of the Brahmans. The whole doctrine implied by both the Vedic cult and the text of the hymns is resumed in a verse of the Rig Veda. “Each day the same liquid rises and descends; the rains vivify the earth, the fires of the sacrifice vivify the sky.” The libations destined to feed the fire of sacrifice and which consisted of inflammable liquids, such as the _ghrita_ or clarified butter, were poured out each time that the sacrifice was celebrated into the atmosphere (or the sky) whose life they maintained, in like manner as liquid and solid foods sustain the life of man. The whole religious conception of the Vedic epoch consists then in the idea of an endless _circulus_, of a perpetual exchange of the elements of life, in an immense body which is the universe, whose arterial centre is the sacrifice, and the fire the motor, the distributer, and so to say the brain. (Paris: Félix Alcan.) Ω. REVUE DE L’HYPNOTISME. April, 1891. No. 10. 5th YEAR. CONTENTS: