effect the retina? In a disordered mind, as every one knows, the revived sensation, if we may so call it, or the recollection of a sight, a smell, or even a taste, acquires all the strength and liveliness of an actual impression: and such recollections are, according to a law of human-nature, immediately referred to their respective organs of sense, in the same way as pain is referred to a diseased limb, many days after that limb has been amputated. In the case of the feverish patient, it is not maintained that the door actually opened, or that a female figure really approached his bed-side; how, then, could the eye receive any impression? There was no material object to reflect the rays of light; the retina, therefore, could not be instrumental in creating the phantasm which shook the nerves of the convalescent. The organs of sense, in a word, are no otherwise connected with the vivid recollection of a sensation, than the arm or leg which is separated from a patient in a hospital are with his subsequent associations relative to the seat of his pain. The author will therefore somewhat redeem the character of his philosophy by giving up the doctrine contained in the following paragraph.

"I cannot help suspecting that each organ of feeling is affected by two descriptions of nerves, which are more to be ascertained by their ultimate effects on the mind than by anatomical observation ;-that nerves of one description derive their origin from the external surface of the organ of feeling which they supply, and pass from thence to the brain or spinal cord; these exclusively affecting sensations that nerves of another description have their origin in the brain and spinal cord, and being from thence dipersed to the self same organ of sensation, separately contribute to the re novation of past feelings.'

Dr. Hibbert's opinion appears to him to derive confirmation from the following curious fact, which seems to have taken place under his own observation. An inhabitant of Edinburgh was constantly annoyed by a spectral page, dressed like one of the Lord Commissioners' lacqueys, whom he always saw following close to his heels, whatever might be the occupation in which he was engaged. To this attendant soon was added another, no less unremitting, but far more unwelcome, in the form of a frightful skeleton. An eminent medical practitioner was the exorcist properly called in; who, in the course of his interrogatories, enquired if at that very moment his patient saw the spectre. The man immediately pointed to a particular corner of the room, where he alleged his familiar was keeping guard. To this

spot, therefore, the learned gentleman walked. "Now do you see the skeleton?" he asked. "How can I," was the reply, "when you are interposed between us?" Soon, however, Fancy begun her work again; for in a sudden tone of exclamation that even inspired the Doctor himself with alarm, the man exclaimed, “ Ay, now I see the skeleton again, for at this very moment he is peeping at me from behind your shoulders!

"Here then," says the author, "was a satisfactory indication that the retina of the eye had been actually impressed by the imaginary phantasm :" to which inference we beg leave to add, that the proof of the eye being actually impressed by this shadow in the mind, is just as satisfactory as that there is a sensation of pain in the amputated limb which the wounded sailor has left in the cock-pit, or seen thrown overboard. Will Dr. Hibbert maintain that the retina is affected in a dream? Or will he assert that the visions of a distempered brain have more of reality in them than the scenes which flit before the mind's eye in the state of sleep? The action of the mind on the body presents a subject of enquiry upon which philosophy has hitherto been content to collect only a few facts. The principle remains entirely unexplored. The hypotheses of animal spirits and of nervous. vibrations have amused or deluded the schools, till a sense of ignorànce has at length imposed silence on the most resolute metaphysicians: and the reciprocal influence of mind and matter upon each other; the link that connects sensation with the qualities of the external world; the process which establishes those relations which subsist between that which feels and that which is only felt; the consciousness, in short, of existing in the midst of properties which have nothing in common with the substance in which that consciousness is lodged-these are now regarded as topics, on which ingenuity and learning must for ever be employed in vain.

But with a slight allowance on the score of metaphysics, we are ready to laud the pains and ingenuity which Dr. Hibbert has expended on his Essay. Viewed in the light of a medical guide, it cannot fail to prove of great advantage as well to the professional student, as to the general reader: but its chief value consists, no doubt, in the knowledge which it extends relative to all cases of hypocondriasm, fanatical dreams, and above all a superstitious belief in apparitions.

The leading principle of the book, and indeed of nearly all the treatises on the same subject is, that from disease and other causes, the feelings of the mind may be so excited, that ideas or recollections will have a greater hold on the

attention than the most vivid sensations. In such a predicament, the conceptions of the intellect, or the figures presented by memory, become actually embodied, and exhibit themselves to the imagination, invested with the sensible properties of material substances. St. Theresa, for example, is said to have experienced such extacies, as to have had alternate views of heaven and hell, of benignant spirits and of devils. She saw St. Peter and St. Paul, but she likewise saw foul fiends: which last she regularly insulted, by crossing herself, or kept at bay by sprinkling the ground with holy water. She had afterwards the felicity of seeing souls freed from purgatory, and carried up into heaven; but none to her recollection ever escaped the purifying flame, except Father Peter of Alcantara, Father Ivagnez, and a Carmelite friar.

If this silly saint had known the value of cooling medicine and regular phlebotomy, she would have been relieved from contemplating the flames of purgatory and the figures of devils. Dr. Hibbert applies the same principle to the case of the famous Colonel Gardiner, whose conversion by means of supernatural interposition, is recorded at great length by Dr. Doddridge. This officer, it is well known, after spending a Sunday evening in some gay company, retired to his lodgings in order to be ready for an assignation with a married woman whom he was to attend exactly at twelve o'clock. To kill the intermediate time he took up a book to read, which happened to be one of a religious description which his mother or aunt had put into his portmanteau without his knowledge. It was called the Christian Soldier, or Heaven taken by Storm; and expecting to find in it some military phrases spiritualized in an amusing manner, he proceeded to glance over the pages. While the volume was in his hand, he thought he saw an unusual blaze of light fall upon it, which he at first imagined might have happened from some accident in the candle;

"But lifting up his eyes, he apprehended to his extreme amazement, that there was before him, as it were suspended in the air, a visible representation of the Lord Jesus Christ on the cross, surrounded on all sides with a glory; and was impressed as if a voice or something equivalent to a voice, had come to him to this effect, (for he was not confident as to the words) O sinner, did I suffer this for thee, and are these thy returns!' Struck with so amazing a phenomenon as this, there remained hardly any life in him; so that he sunk down in the arm chair in which he sat, and continued he knew not how long, insensible."

With regard to this vision we are inclined to adopt the views of Dr. Hibbert, and to regard the appearance of our Saviour on the cross, and the awful words which struck the ears of the Colonel, in no other light than as recollected images of the mind; which probably had their origin in the language of some urgent appeal to repentance, that he may have casually read or heard delivered. Perhaps they had been formerly addressed to him by some affectionate friend, associated with the very image which now presented itself to his fancy. The hour of midnight, too, the revels of the evening, and perhaps the effects of a fall which he had recently had from his horse, coupled with the nefarious transaction in which he was about to be engaged, may have rendered him more than usually susceptible of spectral illusions. At all events, we are not at liberty to draw from any such incident, the fanatical conclusion that the Almighty, in the ordinary course of providence, employs supernatural means even for the conversion of sinners. The principle of the moral government under which mankind exist at present, is expounded by the parable of Dives and his brethren. "They have Moses and the Prophets, let them hear them." Besides, such visions are not confined to one side, nor always employed in the cause of virtue and religion. There is one on record, the authenticity of which no one can reasonably doubt, wherein a supernatural token, no less awful than that which was vouchsafed to Colonel Gardiner, and to all appearance no less sanctioned by heaven, was granted to one of the most powerful enemies of Christianity that lived in the 17th century, encouraging him to publish book in which the most pernicious tenets were recommended to the world. This singular narrative is to be found in the Auto-biography of Lord Herbert of Cherbury, which we transcribe from the work now before us in the nobleman's own words.

"My book De Veritate prout distinguitur a revelatione verisimili, possibili, et a falso, having been begun by me in England, and formed there in all its principle parts, was about this time finished, all the spare hours which I could get from my visits and negociations, being employed to perfect this work, which was no sooner done but that I communicated it to Hugo Grotius, that great scholar; who having escaped his prison in the low countries, came into France, and was much welcomed by me and Monsieur Tieleniers, also one the greatest scholars of his time; who after they had perused it, and given it more commendations than it is fit for me to repeat, exhorted me earnestly to print and publish it: how.

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beit, as the frame of my whole book was so different from any thing which had been written heretofore, I found I must either renounce the authority of all that had been written formerly concerning the method of finding out the truth, and consequently insist upon my own way, or hazard myself to a general censure concerning the whole argument of my book. I must confess it did not a little animate me that the two great persons above-mentioned did so highly value it; yet as I knew it would meet with some opposition, I did consider whether it was not better for me a while to suppress it. Being thus doubtful in my chamber one fair day in the summer, my casement being open towards the south, I took my book De Veritate in my hand, and kneeling on my knees devoutly said these words: "O, thou eternal God, author of the light which now shines upon me, and giver of all inward illuminations, I do beseech thee, of thy infinite goodness, to pardon a greater request than a sinner ought to make. I am not satisfied enough whether I shall publish this book De Veritate: if it be for thy glory, I beseech thee give me some sign from heaven; if not, I shall suppress it.'

"I had no sooner spoken these words, than a loud though yet gentle noise came from the heavens (for it was like nothing on earth) which did so comfort and cheer me that I took my petition as granted, and that I had the sign demanded, whereupon also I resolved to print my book. This, how strange soever it may seem, I protest before the eternal God is true; neither am I any way superstitiously deceived therein, since I did not only clearly hear the noise, but in the serenest sky that I ever saw, being without all cloud, did, to my thinking, perceive the place where it came."

No one has ever called in question the sincerity of his Lordship's declaration, nor doubted that he actually put up the prayer which he has recorded; and yet there is not a man of common understanding, who believed that any voice was uttered from heaven, approving of a deistical work and recommending its publication. A notion deeply struck into the mind, abuses the senses and deceives the intellect. Enthusiasm in any pursuit renders man the dupe of his own feelings. His sight and his hearing become alike the slaves of his fancy, and his strong ideas form themselves into apparitions. The recluse who enjoys angel visits, and the maniac who is tormented by fiends, are under the influence of the same physical causes: the workings of the mind triumph over the energies of the bodily frame; notions take the place of sensations; realities disappear, and phantoms occupy the thoughts, and even go so far as to usurp the senses.

The visions of Luther and of Benvenuto Cellini are known to most readers, and exhibit, we must acknowledge, rather a humbling view of human nature. We seem held to the confines of rationality by a very slender tye indeed. We