of this lower world. Nevertheless, if the material substances of the brain, with the fluids contained therein, be either injured or deranged, in that case the faculty of reason, which properly speaking belongs to the soul, cannot descend into, and be properly received by the brain, but is obstructed, perverted, and irregularly transmitted to the speech and actions. The case is similar with the sight of the eye, and the eye itself: it appears as if the eye saw, when in reality it is the understanding that sees through or by means of the eye. Yet if that organ of sight receive any external injury, either by an immoderate influx of natural light, or by any other means, the eye is no longer fitted to convey the sight of the understanding into the material world: but, for all that, the understanding, which is the true sight, remains unhurt in its own sphere, and looks down with contempt on all the tumults and distractions of matter. Just so it is with the lunatic, or the man whose bodily constitution has received some injury, either in an external way, or by some violent emotion within ; his brain, which is the mere organ of rationality, is some how or other disturbed, and in consequence thereof his reason cannot exert and manifest itself as before: but, notwithstanding all this, his powers of rationality, being of a spiritual nature, are in themselves unimpaired, and after death he enters into the full enjoyment of his faculties like another man.

After all, what is the influence proceeding from the moon? and why is it not always operative in the lunatic? The maniac, we know, is only affected periodically, according to the changes of the moon: but why is not this affection constant, seeing that the same laws of gravity are perpetually acting, the same natural influence perpetually proceeding, and the same aspect of the moon perpetually directed towards our globe* the different appearances of the moon being only changes of its enlightened aspect, and not of its real aspect? The fact seems to be, that such cffects are produced by the laws of correspondency, according to which spiritual causes operate upon natural subjects; in which case the efficient and the instrumental cause are so united in one, that to the sensual man it appears as if the latter were the sole cause of a produced effect.

The libration of the moon, or that small trembling motion which it seems to have, as if balancing on its own axis, does not in this case amount to an exception.

VOL. I.

No. 9.

This might be illustrated by many things in nature; but we shall only adduce the following instance, which is similar to the periodical affections of maniacs. All men are subject to the influence of sleep; and this influence returns periodically, that is, every night on the approach of darkness. Now it appears as if there was an influx of darkness, at such times, into the eye, causing sleep; just as there appears to be an influx of changeableness, from the moon, into the brain of a lunatic, causing insanity; and if a person be so disposed, he may in both cases equally confirm himself in favor of nature, to the entire exclusion of all spiritual agency whatever. But the fallacy is easily detected, when we consider, that all action must proceed from spirit to matter; and that in order to be manifested in the material world, there needs only such a disposition, or congruity, in natural things, as fits them to receive the operation of things spiritual. This fitness, or right disposition of the parts of matter, in respect to spirit, is what we call correspondency, according to the laws of which the spiritual and natural worlds are united. So in the above case, when the darkness of night approaches, the natural light, which corresponds to the understanding, departs from the eye; and when this correspondence is interrupted, there is no longer that strict conjunction between the understanding and the eve, which subsisted previous to the departure of natural light. Hence it is, that the understanding retires inward, and becomes in a manner quiescent; while the natural powers of the eye are suspended, not possessing the ability even to keep it open. This is sleep.

The same reasoning will hold good in regard to the periodical affections of lunatics, and in all other cases where there is any appearance of matter flowing into, operating upon, and governing things spiritual.

But to return.

[To be continued.]

Captain Patridge, of the United States Engineers, has lately ascertained, from a barometrical calculation, the altitude of Mount Washington, (the most elevated peak of the White Mountains, in N. Hampshire) to be 6284 feet above the sea, and 4460 feet above its base. He has also ascertained the height of Kensington Peak, the highest of the Green Mountains, in Vermont, to be 8879 feet above the sea, and 2802 feet above its base.

Nat. Int.

To thee, INDIFFERENCE! I appeal,

To tranquilize the woes I feel,

'Gainst Love, 'gainst Hope, 'gainst Fear to steel This aching heart;

With apathy my bosom heal,

No more to smart.

Take all these phantoms from my view,
Of Love sincere, of Friendship true,
Deceiv'd by all, to thee I sue,
For quiet ease;

Expunge, with soft Oblivion's dew,

My mind's disease.

Remove these feelings' fervid glow,

This source whence joys and sorrows flow,
This power to raise and cherish woe,
Thou canst allay;

These wounds of spirit sad I know,
Oh! take away.

No more Ingratitude shall pain,
Nor cold Unkindness grieve again,
But calm and placid as the main,
When summer smiles;
Secured by thee from Passion's reign,
And Pleasure's wiles.

420

FOR THE HALCYON LUMINARY.

AN ODE ON DEATH.

Of DEATH, the destroyer, dark shadow's dread King,
The terror of mortals, we fearless will sing;
Secure in our Saviour, his darts we defy;

For in Jesus we live, though by Death we must die.
Then dear Christians below,

Fear not Death as a foe,

For he leads us to life, and relieves us from woe.

Here, with sickness afflicted, by sorrow opprest,
With temptation surrounded, our souls find no rest;
Till by faith we know Jesus, then grateful we see,

That our pain leads to pleasure, when Death makes us free.
Should, then, Christians below,

Fear Death as a foe,

When he leads them to joy, and relieves them from woe?

Were we in some large spacious city immur'd,

With walls high surrounded, by darkness obscur❜d;

Should we grieve and lament if those walls were thrown down
Though light, life and joy, should our liberties crown?
Then dear Christians below,

Fear not Death as a foe,

For he leads us to life, and relieves us from woe.

How few are there living, who age have attain❜d,
Whom the death of some relative dear has not pain'd!
But if christian believers, we need not deplore,

For Death will unite us, to part never more.
Then dear Christians below,

Can you think Death a foe,

When he leads us to bliss and relieves us from woe?

Not only our friend, lov'd and lost shall we meet,
But angels rejoicing our coming will greet;

With all those great good men, in history shown,

We shall see and converse then, and know as we're known.

Then dear Christians below,

Fear not Death as a foe,

For he leads us to life and relieves us from woe.