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riches and the joys of the spirit, are, even on earth united to the glorious company of wise and faithful souls, and enter ever more and more into the heavenly treasures and the joys which it has not entered into the heart of the worldling or the sensualist to conceive.
In brief, then, we find that the criticism supposed to be hostile to the belief in Special Providence and Prayer, is only so to a certain mode of statement of that belief,—to the terms in which it is sometimes set forth, and which by different persons are employed in different senses ;-that, at most, it is but the correction of an erroneous conception some may entertain of the wise detain the whole herd of cattle, which would incur more expense than the animal was worth.
What was to be done? The drover drew his Highland plaid tighter round him. He shifted and replaced his bonnet from one side of his head to the other.
never," he at length exclaimed," was more completely brought to my wit's end in my life;" and then turning to Ann, he added, "'Deed, mistress, I must just make you a present of it; for in truth I don't kuow what else I can do with it ; 80 kill it, and take care of it, for it is a principal beast. I'll answer for it a mart --(see Note) --like that has never come within your door.” And, without waiting for thanks, he whistled on his dog and joined the herd, which was soon seen moving slowly on its weary journey.
The poor cottagers were lost in wonder at this unexpected deliverance from famine, by so signal an interposition of Providence. They had meat sufficient to serve them for many months to come, and in their first joy they totally forgot that they had no bread. But He who commanded the ravens to bring to the prophet" bread and flesh in the morning, and bread and flesh in the evening." did not forget it. God does not work by halves. About six o'clock in the morning, another knock was heard at the door, which this time flew quickly open, when who should present himself but the "grieve," or bailiff, of Lady Kil' marnock (who lived at some miles distance), with a load on his back. Of course, the astonishment of Ann was great, as she asked him what could bring him thus at that early hour. Allow
," said he, “ to enter and to relieve my shoulders of my burden, and my conscience too."
He then proceeded to relate how Lady Kilmarnock sent for him the previous morning, to inquire "if anything had happened to Ann Young" To which he replied, that he was not aware that she had met with any calamity, and that when he last heard of her and her family, they were all well. “Then,” said her ladyship, "she must be in want; for these few days she has been incessantly in my thoughts. I cannot get her out of my head; and I am sure she is in distress. So take a sack of meal to her,-a large one, too, and take it directly. You had better convey it yourself, that it may be safely delivered to her, and bring me word how she is; for I know she would almost starve before she applied for relief.” “I fully intended," added the bailiff, “to have brought it yesterday, as Lady Kilmarnock desired ; but being more than usually busy throughout that day, I could not find leisure to come, but determined that my first employment this morning would be to fetch it to you."
I have given what I think is even a more striking instance of Special Providence than the above in the article on Special Providences" to which I have already referred-Spiritual Magazine, Vol. IV., page 548.
NOTE.—At that time the labourers in Scotland seldom ate butcher-meat during summer, but at the beginning of winter it was customary to kill a cow. Generally two families joined in the purchase of it, or two or three sheep, for the winter's provender, which was carefully salted for that purpose. This was called “the mart," an abbreviation for Martinmas, being the time of year when the purchase was made.
Divine mode of operation in Providence and in answer to prayer,perhaps only of a loose and faulty definition ;--by no means a slight service, for a faulty definition where it does not originate in, tends toward a faulty conception. But this error (if such it be) is far less serious than that which rejects not only the definition, but the thing intended to be defined, and which in this case is a truth of gravest import.
In a future paper we hope to recur to this line of thought in its bearing on the question of Miracles.
THE LATE SIR DAVID BREWSTER. In a biographical notice of the late Sir David Brewster, the Morning Post remarks, “ His Natural Magic was a companion volume to Sir W. Scott's Demonology and Witchcraft, and, despite Sir David's skill, by no means explains the legends recounted in Sir Walter's book. It is to be regretted that Sir David, when he had the opportunity, should have refused to investigate phenomena the first sight of which greatly astonished him, and concerning which he unfortunately was led to make contradictory statements.” Not only did Sir David "unfortunately make contradictory statements” in reference to these phenomena, but some of his statements were contradicted at the time in the public press by Mr. William Cox, of Jermyn Street, at whose hotel, and in whose presence the phenomena occurred, by Mrs. Trollope, the well-known authoress, and by Mr. Benjamin Coleman, who were also present. More than this, Lord Brougham, who accompanied Sir David, took notes of what occurred,
and these differed so widely from the account published by Sir David, that the latter was in great fear lest Lord Brougham should publish his notes, and earnestly implored him to withhold their publication, asking him what the world would think when it found that two sensible men could not agree in their accounts of what they saw. It is to be regretted that Lord Brougham had the weakness to comply with Sir David's request, but as his lordship is now preparing his autobiography for publication, it is to be hoped that these notes will appear in the work as his lordship wrote them. A full account of Sir David Brewster's conduct in relation to Spiritualism will be found in the Appendix to Home's Incidents in My Life.
According to the obvious teachings of Christianity, both in the letter and spirit, it is idle to talk of a corrupt city like Rome, swarming with filthy beggars, groaning with political prisoners, and ruled by priestly tyranny and superstition, backed by an armed force, as the capital of Christendom. It is folly to speak of a good-natured but weak old man who, figuratively speaking, has no head upon his shoulders, being altogether behind the intelligence of the age, as the head of the Christian world and the head of the spiritual world. It is preposterous to say that Christian nations and Christian governments, which in truth are not to be found upon earth, are bound by the obligations of duty even to go to war if necessary, to keep the Pope in his position as sovereign of Rome. It is manifestly untrue that a temporal kingdom is indispensably necessary for the free and efficient discharge of spiritual duties. It is monstrous and outrageous to assert that the power of a weak old priest, who durst not for the life of him, after Count Rossi had been shot, proceed with his reform projects, is the power of God; and it is a perversion of truth, to apply to a timid old man, who once ran away from Rome from fear of his life, and who is only kept in his place by military force, the text of Scripture : “ Whosoever shall fall on this stone shall be broken, but on whomsoever it shall fall it will grind him to powder” (Matt
. xxi., 44). Yet, I do not wonder that a great number of benevolent English people are Roman Catholics. Orthodox religious tenets are professedly incomprehensible in the ranks of Protestantism, where the Protestant principle of the right of private judgment is practically denied, and the Romish principle of speaking and arguing only in favour of pre-established tenets is practically insisted upon, anxious and timid minds unable to understand i he doctrines that are set forth, blindly throw themselves into the arms of the Church that professes to be infallible.-The Rev. W. Hume Rothery.
SHAKING OF THE DRY BONES. The Anthropological mind is being exercised," as the Methodists would say, on the subject of Spiritualism. Following in the wake of the Society in London, the Anthropological Society of Manchester have held a numerously attended meeting, at which a paper was read by its president, Mr. G. Harris, F.S.A., on “The tests applicable to the truth of supernatural visitations.' This paper, and the discussion which followed, were extremely interesting; we hope to give a Report of both in our next number.
We are informed that members of the Anthropological Society in London contemplate the appointment of a Committee to investigate the phenomena of Spiritualism. This is gratifying as evidence that Anthropologists are gentlemen of enquiring mind, who, finding that these facts have during the last twenty years convinced about as many millions of people, are beginning to think it just possible that there may be some truth in the facts which have led to this conviction. With a view to assist the Committee, we beg to offer the following suggestion :
We have a strong opinion that in such an investigation, the members of an inquiring committee should read as well as see, and make up their minds as to the value of other people's evidence and testimony, if they expect their own report to be of any value as testimony and evidence, after they have made it.
The range of phenomena within the possible reach of any individual or committee is so much less than the whole that it is not giving the subject a fair chance to submit only a few phases of it, and those, too, to be obtained only under the worst possible conditions.
To obtain a more extended knowledge of these phenomena than could possibly come under their personal observation, the Committee might invite all members of the Society (and other educated persons) to communicate any facts within their own personal knowledge bearing on the subject.
The facts thus obtained might be classified according to the phenomena to which they relate (a good example will be found in the “Circular of a Society, instituted by Members of the University of Cambridge, for the purpose of investigating phenomena, popularly called Supernatural ;" and which is given in the Appendix to Owen's Footfalls on the Boundary of another World), and a careful and thorough examination be instituted into the evidence of the several kinds of phenomena.
Perhaps, the group of phenomena connected with Mesmerism would offer the best point for a commencement, as being the most obvious connecting link between the physical and the psychical.
Whatever judgment the Committee might form, an investigation of this kind fairly conducted, could not fail to add to the general stock of knowledge on matters of considerable interest and importance.
THE REV. MR. SPEKE AND CLAIRVOYANCE. On the 19th of January, on my return home, I found a note from a Mr. Lance, in which he said, “I wish to consult you on a matter of the greatest in portance, and as speedily as possible,
you being in your clairvoyant state. I therefore propose calling on you this afternoon at four o'clock. I would not have given you such short notice, had it not been a matter in which life or death is concerned. I may say that I have on a former occasion witnessed your power, and I have heard much more of you from Mrs. Hoskins, a daughter of Sir G. Robinson.” At four o'clock the gentleman called again, with Mr. Murdoch, the relative of Mr. Speke. When I was told the nature of the consultation I was inclined to refuse, because for many years I have kept the little lucidity I have for the benefit of my patients. But they appeared so pressing that I consented to give the séance. It happened that Dr. Dixon was here to consult me for one of his patients. Therefore, the magnetiser was at hand also.
The result of the séance was as follows: “Nothing has happened to him-he is alive-he is alone-the idea of disappearing was sudden-he has not disgraced himself-he has gone to the South of England-he will be heard of very soon.'
When the gentlemen left they said, “ We only hope, Monsieur Didier, that what you have said may prove true.”
Considering that I had nothing to establish the rapport magnetique but the hand of Mr. Murdoch, it was a proof of the somnambulic lucidity.
ADOLPHE DIDIER, 19, Fitzroy Street, W.
SPIRITUAL EXPERIENCES OF SHELLEY THE POET, AND
LORD BYRON. " I have often heard Shelley say, “ The poet is a different being from the rest of the world. Imagination steals over him, he knows not from where. Images float before him,-he knows not their home. Struggling and contending powers are engendered within him, which no outward impulse, no inward passion awakened. He utters sentiments he never meditated. He creates persons whose original he has never seen; but he cannot command the power that called them out of nothing. He must wait till the God or demon genius breathes them into him. He has higher powers than the generality of men, and the most distinguished abilities, but he is possessed by a little higher power. He prescribes laws, he overturns customs and opinions, he begins and ends an epoch like a God, but he is a blind, obedient, officiating priest in the temple of God.”
Byron also was fully indued with this persuasion, for he says :" Poetry is a distinct faculty of the soul, and has no more to do with the every-day individual, than the inspirations of the Pythoness when removed from the tripod.” In his Essay on