losophers, indeed, cut the gordian knot at once, by denying the truth of every relation that tends to establish such belief; without deigning to inquire or scrutinize, they assume the impossibility of them as an incontrovertible axiom, and scorn to use any other argument but that powerful, though somewhat uncivil one, ad stultitiam. The ancients did not so; but they, perhaps, erred as much on the other side, by receiving indifferently, as true, all sorts of idle stories, however improbable or ill supported.

I was led into these reflections by reading an account of the most ancient apparition mentioned either in history or poetry, which is told in these words: "When deep sleep falleth upon men, fear came upon me, and trembling, which made all my bones to shake. Then a spirit passed before my face, the hair of my flesh stood up. It stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence, and I heard a voice." z

There are not, perhaps, many instances of relations delivered in language more truly sublime as well as poetic. The fear and trembling of limbs, and horror of something unknown, which was the

z Job iv. 13, &c. This book was written, in the opinion of the most learned commentators, before the Israelites came out of Egypt; consequently many ages before any other records, but those which are to be found in the same volume.

forerunner of the spectre; the dark veil of impenetrable mystery thrown over the form of the appearance; the undefined outline of the vision which was before his eyes; and the dread silence which preceded its speech, are an assemblage of images hardly surpassed by any writer in a more polished age.

But with the language in which the story is clothed, we have, at present, no concern; it is only brought as a proof of the very early belief of the reality of supernatural appearances: and this persuasion seems so rooted in the mind of man, that Dr. Johnson even ventured to assert, that, though all argument is against it, all belief is for it. But pace tanti viri, that expression, so often quoted, does not properly apply to the case. The question is not whether all the popular tales of absurd fear and superstition be true; whether ghosts meet the trembling wanderer in every lone church-yard; whether forsaken maidens leave their graves to terrify their inconstant and conscience-smitten swains; and misers return to the upper regions to brood over concealed treasures, or point out the spot where they have buried them; but whether there are, or not, multitudes of" ministring angels" a who execute the commands of the Almighty on

a Hebrews i. 13. Milton and Young are not quoted as authorities, lest it should be said that they wrote as poets, and not as philosophers.

earth; and whether these may not at times be permitted to assume bodily shapes, for purposes consistent with his general government of his creatures, though not always perhaps obvious to our limited understandings.

If it be said that there are no accounts of such visions in ancient or modern history so authenticated as to leave no room for doubt concerning them, it may be replied, that in both there are relations of this kind, as well attested as most other historical facts which are generally believed. b If it be affirmed, that no adequate consequences have ever been produced by such supernatural appearances; that no example is on record of misfortune having been prevented by them, or of the wicked having been persuaded or terrified into virtue; this is begging the question, and taking that for granted which remains to be proved. Though we may know what has been the consequence when such warnings have been slighted, we cannot possibly tell what might have happened had they not been attended to, nor how often they may have had an influence on the conduct; for the altered intention in this case can be known only to the person who

b Such, for instance, as the appearance of his evil genius to Brutus; of Sir George Villiers, previous to the murder of the Duke of Buckingham; of the vision which announced his approaching death to Thomas, Lord Lyttelton, and many others which might be enumerated.

had originally formed it. And, indeed, be alone. who made the heart can judge of the alteration of it; and the impressive circumstance of a warning, which he thinks out of the common course of human events, may have produced in the mind of the person who has experienced it, a conviction salutary to himself and beneficial to others, though the effect may not have been so sudden as to be noticed by the world.

We should be careful therefore not to affirm too rashly, either that such things are not, or that they are useless. In the bounded state of our present faculties, many events in this world may be brought about by an agency of which we have as yet no conception. For my own part, such an idea, instead of being terrific, is rather delightful. I know that such things cannot happen but by the permission of the Father and Creator of all; and, if they ever do, it is a still more convincing and affecting proof of his tender care of his creatures. It is a sort of approximation to a better world; and the idea that such superior beings are appointed to watch over us, seems to give us an additional safety in this. I am, &c. &c.

See the remarkable occurrence in the last century, known by the name of Colonel Gardiner's conversion.

June 1, 1807.

N° X.

How far Genius, when properly exerted, brings its own Reward with it.

It is a subject of curious meditation, to consi der how far genius, if properly regulated, is, like virtue, its own reward. Riches, and power, and rank, too frequently fall on the meanest and most stupid and profligate of mankind. These beings, who turn into curses the blessings which have been conferred upon them, are perfectly insensible to the charms of literature; or if they know any thing of it, know it only to hate those who excel in it. In their coarser minds a different estimate of eminence is encouraged; skill in intrigue, an oily tongue, a power of suppressing and concealing all emotions, which it is contrary to a selfish interest to betray; a conscience, which no nice scruples. perplex; a brazen countenance, and an unfeeling heart! these are the qualities, which are acceptable to vulgar greatness. Of men, whose whole lives have been spent in schemes of ordinary ambition, the mere puppets of fortune, such are the only traits which excite the notice, or the comprehension.

If these observations be just, genius will be

F