terious influence, the reality of which has defied | few suggestions which have presented themselves all scrutiny to render it doubtful, yet the posses- to our own mind, and have strengthened our consion of this influence has never become at all uni-viction of the reasonableness of what we have versal-has never been found in more than one or broached. In the first place, let us settle the two individuals-and has never been retained for any length of time even by these-has soon been lost by them as singularly as it was acquired, and they with their mystery have disappeared from public notice. The evil then which we have specified consequent on violated secresy, though, as every one must at once perceive, inevitably the result of the general prevalence of the magnetic power, has never, on account of the limitation and restriction of this power, been the source of any practical inconvenience. It is an evil, which the periodical reproduction of the system rather threatens, than occasions.

But there is an evil which is incident to the thing, even in its present imperfect condition, and which on this account is really and practically of a more serious nature than the other. It consists in the tendency which the public exhibition and description of the mysterious influence has to weaken the effect of religious truth and to foster infidel sentiment. Besides nourishing a species of superstition directly inimical to vital religion, the tendency of the system, of itself considered, is to undermine religious belief, and to unsettle christian principle. It has been remarked, even by men of extensive information and liberal feeling, that, were they firmly convinced of the reality of Animal Magnetism, their faith and the foundation of their hopes would be materially shaken. Now, it is true, that we consider such expressions as this as unreasonable, and founded on erroneous views of the matter, and we shall in the sequel resume this branch of the subject, and try to show the error in the case-but then, whether this idea of the consequences of the reality of the system be wrong or right, it shows what influence the thing actually has upon the mind,—that it weakens the conviction of divine truth, and induces doubts of the certainty of revelation.

question whether Satan, if he had the power, would be disposed to communicate such a gift to man. Would he consider it to his advantage, or rather adapting our language more to the known motives of his actions, to the disadvantage of men, to bestow this mysterious ability upon them? This query, in another form, we have already answered. We have shown that the exertion of the magnetic power would, as far as it should become general, be extremely prejudicial to the interests of society, and that, even in its actual imperfect and limited condition, its mere appearance at distant intervals,--the evidence of this appearance being as conclusive as it is, tends to unsettle and disturb the popular mind, and encourage the growth of infidel sentiments. Effects like these are just such as all the influences which the Evil One exerts upon mankind are intended to produce, and, what is more, to produce which he leaves no means within his power untried. No one, then, will object to the conclusion, that Satan would, if he could, grant this pernicious faculty of clairvoyance to man.

This point being settled, let us inquire, again, whether he can bestow this faculty. The generality of those capable of judging on subjects of this kind, forming a conclusion from what is revealed in regard to angels and fallen spirits, as well as from what appears to reason, unassisted by revelation, as most probable, have held it as their opinion that Satan, though unable to fortel future events, can know all present occurrences, however remote the places where they happen may be from each other; and that with similar certainty, he can know the situation and characteristic circumstances and relations of men, and of all material things. This knowledge he may arrive at, either from the partial omnipresence of his own mind, or from the number and power of his emissaries,-from the possibility of their being scattered throughout the earth, and of their bringing him instantaneous advice of conditions, changes and events. Possessed of such information, his ability, if not divinely prevented, to communicate it to men, no one, who receives religion as true, will, for a moment, doubt; for we know that our minds are constantly exposed, in a greater or less degree, to his insinuations and deceits.

We have thus entered somewhat at length into an investigation of the effects upon society of the system we are considering, because we think that they afford us, to some extent, a clue to its satisfactory explanation. If these effects are, as we concluded, throughout prejudical,-if the magnetic gift or power, not only is and may be abused, but can never be anything else but pernicious in its consequences,-if it is a gross and serious evil per se, and cannot be so ordered or modified as to As we have already said, the ability of the Devil result in any good, we have been, and we think to instil such knowledge into our minds can only that others, taking what has been said into consi- exist in case of no divine interposition,—in case of deration, must be struck with the probable cor- God's withdrawing all opposing or preventing influrectness of the notion, that the whole originates ence. Now it may, perhaps, naturally be objected from Satanic agency. Many may at first be to what we have advanced, that the Divine Being, startled by this, and may be disposed at once to since he exercises a guardian care over the human reject and ridicule the idea; but let such listen to a | race-and, of course, as a consequence of his om

nipotence, has the power to avert the evil, would firmed by renewed cases of an undoubtedly miranot permit so ruinous an influence,-especially as culous nature? Such a supposition is rendered this influence, if universally, or indeed very gene- more necessary from a consideration of the learnrally exerted, would, as we have seen, subvert the ing and refinement of the Greeks at the time order and arrangement, and even threaten the ex- these oracles were most resorted to. In addition istence of that system of social relations, which we to this, the claims of the oracular divinity were have every reason to believe God intends to conti- directly tested. We are told by veritable hisnue as long as man is in his present state of being. tory, that Crœsus, in order to satisfy himself of This, at first sight, seems a serious objection, but the veracity of the Delphic responses, sent by an farther investigation will, we think, show that not ambassador to demand what he was doing at a only are the limitation of Satan's agency and the certain time. The Pythian priestess replied that preventing power of God not inconsistent with our he was cooking a tortoise and a lamb in a vessel idea of the origin of the magnetic influence, but of brass. This Croesus was actually doing in a that the experienced and recorded instances of secret chamber of his palace. Now, if this be such agency and the known extent and degree of true-and we must give up as false a great deal of such preventing power, are exactly analogous well accredited history, if we doubt it-we cannot and compatible with the nature of the myste- but admit that the priestess had derived, from rious gift we are considering. God had power to forbid the temptation of our first parents; but, notwithstanding this, in order to render their probationary state complete, and thus to fulfil his all-wise, though mysterious purposes, he allowed it to take place. He had power too to forbid the subsequent temptation of themselves and their descendants in their fallen condition, but this we know from our own experience, he has not seen fit to do.

But, in addition to this, we have instances on record of forms of demoniacal agency, having temptation and moral injury as their object, which are similar, as far as their miraculous and mysterious nature are concerned, to that under discussion. We believe that it is most generally thought by judicious and learned men, that it was through the assistance of Satan that the magicians of Egypt were enabled to imitate the miracles of Moses, and thus to lessen their impression upon the mind of Pharaoh. Again, it is more than probable, that the witches and sorcerers, and those possessed of familiar spirits, whom we read of in the Bible, were but instruments in the hands of Satan, instructed and influenced by him to deceive and tempt the human race. We have instances too of mysterious transactions recorded in profane history, which are best explained by having recourse to the same source. Is it not most consistent with reason and probability to suppose that the claims of the Delphic oracle of Greece, and the other celebrated seats of augury, so much confided in, in times gone by, must have been backed by something more real than the legerdemain of juggling priests and priestesses? Is it not most likely that the fame of the oracles was first established by some miraculous disclosures and warnings communicated to the priests by Satan, or some of his emissaries—and that, though many of the subsequent responses were mere instances of imposture, random guesses and decisions, whose equivocal nature rendered their truth certain, yet that, at distant intervals, the popular belief was con

some source or other, a temporary power of what in modern times we call clairvoyance; for we cannot believe that so powerful and sagacious a king as Croesus should not have conducted the experiment in such a way as to prevent all collusion or imposition. Indeed we are inclined to suspect that there are many such instances recorded in history, in case of which it is much more difficult to reconcile it with reason to suppose that they were mere results of trick and artifice, than that they were consequences of the influence of the Devil communicating miraculous information to the deliverer of the response.

There is no cause for believing that what has happened in one age of the world may not happen in another. If Satan was permitted to impart superhuman powers to the old magicians, witches, augurs and oracles, there is no ground for denying or doubting that he may be allowed to exercise his arts upon the modern somnambulist. And here we may observe how well such a view of the subject agrees with and explains the limitations and speedy disappearance of the magnetic gift. God does not permit the inspiration so often to be repeated or so long to be continued, as to make it a serious evil in society, or even to cause universal belief in its existence. Only a few actual cases of genuine magnetism, as it would appear, are allowed at each period of the revival of the system, and all the other examples submitted to public notice are the effects of trick and collusion, instigated, it is true, by Satan, as are all frauds and impostures, but unattended by any extraordinary assistance from him. Finally the whole matter dies away and is forgotten, since all miraculous nourishment and support is withdrawn.

In treating of the probable origin of the somnambulist's gift, we have noticed only the effects of this gift upon the powers of the mind. The physical changes produced on the patient's body—to wit, sleep, convulsive motion, &c.—may, with equal reason, be traced to the same source. If the Devil have an influence over the mind, an influence

over the body being much less important in its and leading them from the truth, all those who nature, can surely be conceded to him. Indeed, connect themselves in any way with the matter, we can derive from the scriptural account of his even in the way of investigation or experiment, complete control of the bodies of those represented are but instruments in his hands for the injury of as possessed of devils, conclusive proof of the pos- their fellow men. sibility of both the mental and physical faculties of man being given up for a time to the guidance of his will. The former conclusions, then, being just, the physical phenomena of the magnetic inspiration can present no difficulty in the way of their adoption.

Again, the declaration, which we have heard made, that a belief in the reality of Animal Magnetism is directly, and, of necessity, calculated to unsettle a christian's faith, and to destroy the foundations of his hopes, is, we think, not only highly unreasonable, but criminal. We have seen We may then, as we conceive, look upon Ani- that all the powers ordinarily ascribed to the sommal Magnetism as one of those temptations of the nambulist, are analogous in their nature to those Evil One, which, like all other temptations, is al- most probably possessed by the sorcerers and oralowed by God to try the age. We need feel no fear cles of old. Their existence in a limited extent, as to its universal spread and diffusion, trusting is, we think, by no means inconsistent with any that, like the magicians and sorcerers of old, those of the revealed attributes or laws of God. Indeed who claim to possess the influence will receive but the Scripture leads us to expect, in these last a small measure of demoniacal inspiration, and days, just such signs and wonders, adapted to abretain this but a short time. Such then are the sorb the attention of men, to lessen their faith and ideas which we entertain in relation to this sub-respect for religion, and to tempt them to deny the ject. We are still open to conviction of its superintending providence of God. In our opinion, vanity and unreal nature and, indeed, would a christian, reposing with undiminished confion the whole greatly prefer to find that the affair dence upon the omnipotence and all-wise benevomay all be contained within the limits of the lence of Providence, should consider the whole tricks and deceits of men. But to the views we matter, with all its ingredients of deception, imhave now laid before the reader, we must resort, and posture and reality, as an artifice of the enemy, seek repose of mind and satisfaction in case of set-permitted, though limited in extent, by God,—as tled belief in the fact, that cases of actual magne- a token of the present depravity of the world, and tic influence have existed. We think that such as an earnest of the near approach of better days. an explanation is at variance in no point with the history and experience of man, the known laws of his being, the plan of God's government, or the relation he sustains to fallen spirits. The adoption of these sentiments leaves the mind in a state of comfortable rest in regard to the whole subject,careless, as far as the ultimate interests of religion are concerned, as to its reality, or non-existence, unaffected by any wonder at its being subversive of scientific principle, and untroubled by any conviction of its irreconcileableness with the truths of revelation.

a

SIEGE OF FORT WHEELING.

In the year 1777, a formidable assault was made upon the little stockade fort, at the mouth of Wheeling creek, on the Ohio, by a large body of savages, under the command of that infamous renegado, Simon Girty. The Indian force, it is said, exceeded four hundred fighting men; whilst the garrison in the fort numbered no more than ten or twelve men, besides a few boys. Notwithstanding this disparity of numbers, the fort was defended, throughout the whole siege, with a zeal and an intrepidity unsurpassed in backwoods warfare, and scarcely equalled in Spartan history. Girty, finding that all his efforts to reduce the works proved abortive, discontinued his fire, and summoned Colonel Zane, the commandant, to surrender, promising him at the same time, that the lives of all within the fort should be spared, and their persons respected. This offer was peremptorily rejected.

In concluding the exposition of these views, it may not be amiss to notice certain deductions of practical nature, which may be made from what has been advanced. If the gift of clairvoyance be of Satanic origin, it is manifest that it is not right to encourage those claiming its possession,-that it is by no means proper to subject one's-self to their manipulations, or even purposely to witness their performances. We know that, in ancient times, the people of God were strictly forbidden to have While the negotiation was going on between Zane recourse to witches, astrologers, soothsayers and and Girty, the restless warriors of the latter chief found necromancers, or in any way to second, or assist a hollow log, which they readily concluded would make an excellent substitute for a cannon; and having alreathem. One of Saul's greatest sins was his visiting dy in their possession a quantity of howitzer balls, the Witch of Endor, and availing himself of her (which they had taken, during the day, from a canoe, art. No duty can be more clear than that of re-in the river, destined to the falls of the Ohio,) they lost sisting and keeping aloof from all the wiles and temptations of the Evil One; for it is evident that, if he makes the system a means of deceiving men

no time in entering a smith-shop, hard by, where they found a number of log-chains and traces, which they tied around their wooden gun, to add to its strength,

THOUGHTS AND REFLECTIONS.

I.

All immaterial things have their material types; and the type of God's love is the world-surrounding air, which encompasseth and pervadeth all earthly things.

II.

The last lines of the Adonais! how singularly do they adumbrate the fate of their author:

"The breath, whose might I have invoked in song,
Descends on me; my spirit's bark is driven
Far from the shore, far from the trembling throng,
Whose sails were never to the tempest given.
The massy earth and sphered skies are riven;

I am borne darkly, fearfully afar;

Whilst burning through the inmost veil of Heaven,
The soul of Adonais, like a star,

Beacons from the abode where the eternal are."

ΠΙ.

Shelley. The continuance of grief is like that of clouds. When it is very serene, it soon weeps itself away-like the short-lived thunder-clouds of summer: but when destined to last long, it is rarely very violent in the commencement-like the long-continuing clouds of winter.

IV.

the name itself of the person. Or it may result from the mental view as to form, which we take of something material or immaterial connected with or appertaining to the person; (for, in the mind's eye, immaterial as well as material things, it appears to me, assume some form, however shadowy,) as, for instance, the leader of a political party appears to our mental sight, in the same shadowy aspect as his party itself does.

IX.

The desire of fame is given us by our Creator, not so especially for our own good, as for that of others.

X.

Analogy, with the generality of mankind, is the most convincing mode of reasoning, because it particularly gratifies our strongly inherent love of order. And scarcely any theory is fully and confidently believed and trusted in, unless it be in consonance with analogy.

XI.

Historians must frequently err in deducing the motives and characters of persons from their actions. For how numerous are the motives that impel us to any line of conduct; how complicated in their intertexture; how frequently are they what no one would guess them to be.

XII.

XIII.

We frequently meet with cursory remarks in books, or hear them in conversation, which dwell in our minds When after a lapse of time we revert to the precise long afterwards; modifying our trains of thought, inmoment at which we first became acquainted with per-creasing or diminishing our happiness, and thus somesons, with whom we have since been on intimate times influencing the whole course of our life. terms-who have since perhaps greatly influenced our destiny-we are almost astonished at the indifference which we then felt towards them. Could we have then foreseen the powerful influence which they were afterwards to exert upon our future life, with what deep, with what overwhelming feelings, would we have met them. When thus looking back, from our knowing them so well now, it appears strange, that there ever should have been a time when we were unacquainted with them.

V.

Save in the wild dreams of his imagination, the poet does not dwell in the present: his thoughts are fixed upon the misty and legendary past, with its numberless thrilling associations; or upon the veiled future, which he mentally figures as an altar to his genius-a temple for his fame.

VI.

The love of hearing news, generally coincides in in-na of animals and other natural objects. Now the tensity with the love of communicating it.

We frequently have ideas of persons whom we have never seen, as to their figure and appearance, and we imagine some symmetry or agreement between their figures, talents and character. This, in my mind, has been particularly the case with respect to our most emi-porting in cooler moments. Frequently too, when we nent men in public life. It may arise in some measure from the associations connected with the sound of the name, (see Blair's Rhet., library edit. lect. vi, p. 61,) or

hear persons or things rated in any particular point much higher than they deserve, we, through a feeling approaching to indignation, raze them much lower than