  It is said continually—that the age of miracles is past. We deny that it is so in any sense which implies this age to differ from all other generations of man except one. It is neither past, nor ought we to wish it past. Superstition is no vice in the constitution of man: it is not true that, in any philosophic view, primus in orbe deos fecit timor —meaning by fecit even so much as raised into light. As Burke remarked, the timor at least must be presumed to preexist, and must be accounted for, if not the gods. If the fear created the gods, what created the fear? Far more true, and more just to the grandeur of man, it would have been to say—Primus in orbe deos fecit sensus infiniti. Even in the lowest Caffre, more goes to the sense of a divine being than simply his wrath or his power. Superstition, indeed, or the sympathy with the invisible, is the great test of man's nature, as an earthly combining with a celestial. In superstition lies the possibility of religion. And though superstition is often injurious, degrading, demoralizing, it is so, not as a form of corruption or degradation, but as a form of non-development. The crab is harsh, and for itself worthless. But it is the germinal form of innumerable finer fruits: not apples only the most exquisite, and pears; the peach and the nectarine are said to have radiated from this austere stock when cultured, developed, and transferred to all varieties of climate. Superstition will finally pass into pure forms of religion as man advances. It would be matter of lamentation to hear that superstition had at all decayed until man had made corresponding steps in the purification and development of his intellect as applicable to religious faith. Let us hope that this is not so. And, by way of judging, let us throw a hasty eye over the modes of popular superstition. If these manifest their vitality, it will prove that the popular intellect does not go along with the bookish or the worldly (philosophic we cannot call it) in pronouncing the miraculous extinct. The popular feeling is all in all. This function of miraculous power, which is most widely diffused through Pagan and Christian ages alike, but which has the least root in the solemnities of the imagination, we may call the Ovidian. By way of distinction, it may be so called; and with some justice, since Ovid in his Metamorphoses gave the first elaborate record of such a tendency in human superstition. It is a movement of superstition under the domination of human affections; a mode of spiritual awe which seeks to reconcile itself with human tenderness or admiration; and which represents supernatural power as expressing itself by a sympathy with human distress or passion concurrently with human sympathies, and as supporting that blended sympathy by a symbol incarnated with the fixed agencies of nature. For instance, a pair of youthful lovers perish by a double suicide originating in a fatal mistake, and a mistake operating in each case through a noble self-oblivion. The tree under which their meeting has been concerted, and which witnesses their tragedy, is supposed ever afterwards to express the divine sympathy with this catastrophe in the gloomy color of its fruit:— 'At tu, quÆ ramis (arbor!) miserabile corpus Such is the dying adjuration of the lady to the tree. And the fruit becomes from that time a monument of a double sympathy—sympathy from man, sympathy from a dark power standing behind the agencies of nature, and speaking through them. Meantime the object of this sympathy is understood to be not the individual catastrophe, but the universal case of unfortunate love exemplified in this particular romance. The inimitable grace with which Ovid has delivered these early traditions of human tenderness, blending with human superstition, is notorious; the artfulness of the pervading connection, by which every tale in the long succession is made to arise spontaneously out of that which precedes, is absolutely unrivalled; and this it was, with his luxuriant gayety, which procured for him a preference, even with Milton, a poet so opposite by intellectual constitution. It is but reasonable, therefore, that this function of the miraculous should bear the name of Ovidian. Pagan it was in its birth; and to paganism its titles ultimately ascend. Yet we know that in the transitional state through the centuries succeeding to Christ, during which paganism and Christianity were slowly descending and ascending, as if from two different strata of the atmosphere, the two powers interchanged whatsoever they could. (See Conyer's Middleton; and see Blount of our own days.) It marked the earthly nature of paganism, that it could borrow little or nothing by organization: it was fitted to no expansion. But the true faith, from its vast and comprehensive adaptation to the nature of man, lent itself to many corruptions—some deadly in their tendencies, some harmless. Amongst these last was the Ovidian form of connecting the unseen powers moving in nature with human sympathies of love or reverence. The legends of this kind are universal and endless. No land, the most austere in its Protestantism, but has adopted these superstitions: and everywhere by those even who reject them they are entertained with some degree of affectionate respect. That the ass, which in its very degradation still retains an under-power of sublimity, [Footnote: 'An under-power of sublimity.'— Everybody knows that Homer compared the Telamonian Ajax, in a moment of heroic endurance, to an ass. This, however, was only under a momentary glance from a peculiar angle of the case. But the Mahometan, too solemn, and also perhaps too stupid to catch the fanciful colors of things, absolutely by choice, under the Bagdad Caliphate, decorated a most favorite hero with the title of the Ass—which title is repeated with veneration to this day. The wild ass is one of the few animals which has the reputation of never flying from an enemy.] or of sublime suggestion through its ancient connection with the wilderness, with the Orient, with Jerusalem, should have been honored amongst all animals, by the visible impression upon its back of Christian symbols —seems reasonable even to the infantine understanding when made acquainted with its meekness, its patience, its suffering life, and its association with the founder of Christianity in one great triumphal solemnity. The very man who brutally abuses it, and feels a hardhearted contempt for its misery and its submission, has a semi- conscious feeling that the same qualities were possibly those which recommended it to a distinction, [Footnote: 'Which recommended it to a distinction.'—It might be objected that the Oriental ass was often a superb animal; that it is spoken of prophetically as such; and that historically the Syrian ass is made known to us as having been used in the prosperous ages of Judea for the riding of princes. But this is no objection. Those circumstances in the history of the ass were requisite to establish its symbolic propriety in a great symbolic pageant of triumph. Whilst, on the other hand, the individual animal, there is good reason to think, was marked by all the qualities of the general race as a suffering and unoffending tribe in the animal creation. The asses on which princes rode were of a separate color, of a peculiar breed, and improved, like the English racer, by continual care.] when all things were valued upon a scale inverse to that of the world. Certain it is, that in all Christian lands the legend about the ass is current amongst the rural population. The haddock, again, amongst marine animals, is supposed, throughout all maritime Europe, to be a privileged fish; even in austere Scotland, every child can point out the impression of St. Peter's thumb, by which from age to age it is distinguished from fishes having otherwise an external resemblance. All domesticated cattle, having the benefit of man's guardianship and care, are believed throughout England and Germany to go down upon their knees at one particular moment of Christmas eve, when the fields are covered with darkness, when no eye looks down but that of God, and when the exact anniversary hour revolves of the angelic song, once rolling over the fields and flocks of Palestine. [Footnote: Mahometanism, which everywhere pillages Christianity, cannot but have its own face at times glorified by its stolen jewels. This solemn hour of jubilation, gathering even the brutal natures into its fold, recalls accordingly the Mahometan legend (which the reader may remember is one of those incorporated into Southey's Thalaba) of a great hour revolving once in every year, during which the gates of Paradise were thrown open to their utmost extent, and gales of happiness issued forth upon the total family of man.] The Glastonbury Thorn is a more local superstition; but at one time the legend was as widely diffused as that of Loretto, with the angelic translation of its sanctities: on Christmas morning, it was devoutly believed by all Christendom, that this holy thorn put forth its annual blossoms. And with respect to the aspen tree, which Mrs. Hemans very naturally mistook for a Welsh legend, having first heard it in Denbighshire, the popular faith is universal—that it shivers mystically in sympathy with the horror of that mother tree in Palestine which was compelled to furnish materials for the cross. Neither would it in this case be any objection, if a passage were produced from Solinus or Theophrastus, implying that the aspen tree had always shivered—for the tree might presumably be penetrated by remote presentiments, as well as by remote remembrances. In so vast a case the obscure sympathy should stretch, Janus-like, each way. And an objection of the same kind to the rainbow, considered as the sign or seal by which God attested his covenant in bar of all future deluges, may be parried in something of the same way. It was not then first created—true: but it was then first selected by preference, amongst a multitude of natural signs as yet unappropriated, and then first charged with the new function of a message and a ratification to man. Pretty much the same theory, that is, the same way of accounting for the natural existence without disturbing the supernatural functions, may be applied to the great constellation of the other hemisphere, called the Southern Cross. It is viewed popularly in South America, and the southern parts of our northern hemisphere, as the great banner, or gonfalon, held aloft by Heaven before the Spanish heralds of the true faith in 1492. To that superstitious and ignorant race it costs not an effort to suppose, that by some synchronizing miracle, the constellation had been then specially called into existence at the very moment when the first Christian procession, bearing a cross in their arms, solemnly stepped on shore from the vessels of Christendom. We Protestants know better: we understand the impossibility of supposing such a narrow and local reference in orbs, so transcendently vast as those composing the constellation—orbs removed from each other by such unvoyageable worlds of space, and having, in fact, no real reference to each other more than to any other heavenly bodies whatsoever. The unity of synthesis, by which they are composed into one figure of a cross, we know to be a mere accidental result from an arbitrary synthesis of human fancy. Take such and such stars, compose them into letters, and they will spell such a word. But still it was our own choice—a synthesis of our own fancy, originally to combine them in this way. They might be divided from each other, and otherwise combined. All this is true: and yet, as the combination does spontaneously offer itself [Footnote: 'Does spontaneously offer itself.'—Heber (Bishop of Calcutta) complains that this constellation is not composed of stars answering his expectation in point of magnitude. But he admits that the dark barren space around it gives to this inferior magnitude a very advantageous relief.] to every eye, as the glorious cross does really glitter for ever through the silent hours of a vast hemisphere, even they who are not superstitious, may willingly yield to the belief—that, as the rainbow was laid in the very elements and necessities of nature, yet still bearing a pre- dedication to a service which would not be called for until many ages had passed, so also the mysterious cipher of man's imperishable hopes may have been entwined and enwreathed with the starry heavens from their earliest creation, as a prefiguration—as a silent heraldry of hope through one period, and as a heraldry of gratitude through the other. All these cases which we have been rehearsing, taking them in the fullest literality, agree in this general point of union—they are all silent incarnations of miraculous power—miracles, supposing them to have been such originally, locked up and embodied in the regular course of nature, just as we see lineaments of faces and of forms in petrifactions, in variegated marbles, in spars, or in rocky strata, which our fancy interprets as once having been real human existences; but which are now confounded with the substance of a mineral product. Even those who are most superstitious, therefore, look upon cases of this order as occupying a midway station between the physical and the hyperphysical, between the regular course of nature and the providential interruption of that course. The stream of the miraculous is here confluent with the stream of the natural. By such legends the credulous man finds his superstition but little nursed; the incredulous finds his philosophy but little revolted. Both alike will be willing to admit, for instance, that the apparent act of reverential thanksgiving, in certain birds, when drinking, is caused and supported by a physiological arrangement; and yet, perhaps, both alike would bend so far to the legendary faith as to allow a child to believe, and would perceive a pure childlike beauty in believing, that the bird was thus rendering a homage of deep thankfulness to the universal Father, who watches for the safety of sparrows, and sends his rain upon the just and upon the unjust. In short, the faith in this order of the physico- miraculous is open alike to the sceptical and the non-sceptical: it is touched superficially with the coloring of superstition, with its tenderness, its humility, its thankfulness, its awe; but, on the other hand, it is not therefore tainted with the coarseness, with the silliness, with the credulity of superstition. Such a faith reposes upon the universal signs diffused through nature, and blends with the mysterious of natural grandeurs wherever found—with the mysterious of the starry heavens, with the mysterious of music, and with that infinite form of the mysterious for man's dimmest misgivings— 'Whose dwelling is the light of setting suns.' But, from this earliest note in the ascending scale of superstitious faith, let us pass to a more alarming key. This first, which we have styled (in equity as well as for distinction) the Ovidian, is too Ærial, too allegoric, almost to be susceptible of much terror. It is the mere fancy, in a mood half-playful, half-tender, which submits to the belief. It is the feeling, the sentiment, which creates the faith; not the faith which creates the feeling. And thus far we see that modern feeling and Christian feeling has been to the full as operative as any that is peculiar to paganism; judging by the Romish Legenda, very much more so. The Ovidian illustrations, under a false superstition, are entitled to give the designation, as being the first, the earliest, but not at all as the richest. Besides that, Ovid's illustrations emanated often from himself individually, not from the popular mind of his country; ours of the same classification uniformly repose on large popular traditions from the whole of Christian antiquity. These again are agencies of the supernatural which can never have a private or personal application; they belong to all mankind and to all generations. But the next in order are more solemn; they become terrific by becoming personal. These comprehend all that vast body of the marvellous which is expressed by the word Ominous. On this head, as dividing itself into the ancient and modern, we will speak next. Everybody is aware of the deep emphasis which the Pagans laid upon words and upon names, under this aspect of the ominous. The name of several places was formally changed by the Roman government, solely with a view to that contagion of evil which was thought to lurk in the syllables, if taken significantly. Thus, the town of Maleventum, (Ill- come, as one might render it,) had its name changed by the Romans to Beneventum, (or Welcome.) Epidamnum again, the Grecian Calais, corresponding to the Roman Dover of Brundusium, was a name that would have startled the stoutest-hearted Roman 'from his propriety.' Had he suffered this name to escape him inadvertently, his spirits would have forsaken him—he would have pined away under a certainty of misfortune, like a poor Negro of Koromantyn who is the victim of Obi.[Footnote: 'The victim of Obi.'—It seems worthy of notice, that this magical fascination is generally called Obi, and the magicians Obeah men, throughout Guinea, Negroland, &c.; whilst the Hebrew or Syriac word for the rites of necromancy, was Ob or Obh, at least when ventriloquism was concerned.] As a Greek word, which it was, the name imported no ill; but for a Roman to say Ibo Epidamnum, was in effect saying, though in a hybrid dialect, half-Greek half-Roman, 'I will go to ruin.' The name was therefore changed to Dyrrachium; a substitution which quieted more anxieties in Roman hearts than the erection of a light-house or the deepening of the harbor mouth. A case equally strong, to take one out of many hundreds that have come down to us, is reported by Livy. There was an officer in a Roman legion, at some period of the Republic, who bore the name either of Atrius Umber or Umbrius Ater: and this man being ordered on some expedition, the soldiers refused to follow him. They did right. We remember that Mr. Coleridge used facetiously to call the well-known sister of Dr. Aikin, Mrs. Barbauld, 'that pleonasm of nakedness'—the idea of nakedness being reduplicated and reverberated in the bare and the bald. This Atrius Umber might be called 'that pleonasm of darkness;' and one might say to him, in the words of Othello, 'What needs this iteration?' To serve under the Gloomy was enough to darken the spirit of hope; but to serve under the Black Gloomy was really rushing upon destruction. Yet it will be alleged that Captain Death was a most favorite and heroic leader in the English navy; and that in our own times, Admiral Coffin, though an American by birth, has not been unpopular in the same service. This is true: and all that can be said is, that these names were two-edged swords, which might be made to tell against the enemy as well as against friends. And possibly the Roman centurion might have turned his name to the same account, had he possessed the great Dictator's presence of mind; for he, when landing in Africa, having happened to stumble—an omen of the worst character, in Roman estimation—took out its sting by following up his own oversight, as if it had been intentional, falling to the ground, kissing it, and ejaculating that in this way he appropriated the soil. Omens of every class were certainly regarded, in ancient Rome, with a reverence that can hardly be surpassed. But yet, with respect to these omens derived from names, it is certain that our modern times have more memorable examples on record. Out of a large number which occur to us, we will cite two:—The present King of the French bore in his boyish days a title which he would not have borne, but for an omen of bad augury attached to his proper title. He was called the Duc de Chartres before the Revolution, whereas his proper title was Duc de Valois. And the origin of the change was this:—The Regent's father had been the sole brother of Louis Quatorze. He married for his first wife our English princess Henrietta, the sister of Charles II., (and through her daughter, by the way, it is that the house of Savoy, i.e. of Sardinia, has pretensions to the English throne.) This unhappy lady, it is too well established, was poisoned. Voltaire, amongst many others, has affected to doubt the fact; for which in his time there might be some excuse. But since then better evidences have placed the matter beyond all question. We now know both the fact, and the how, and the why. The Duke, who probably was no party to the murder of his young wife, though otherwise on bad terms with her, married for his second wife a coarse German princess, homely in every sense, and a singular contrast to the elegant creature whom he had lost. She was a daughter of the Bavarian Elector; ill-tempered by her own confession, self- willed, and a plain speaker to excess; but otherwise a woman of honest German principles. Unhappy she was through a long life; unhappy through the monotony as well as the malicious intrigues of the French court; and so much so, that she did her best (though without effect) to prevent her Bavarian niece from becoming dauphiness. She acquits her husband, however, in the memoirs which she left behind, of any intentional share in her unhappiness; she describes him constantly as a well-disposed prince. But whether it were, that often walking in the dusk through the numerous apartments of that vast mansion which her husband had so much enlarged, naturally she turned her thoughts to the injured lady who had presided there before herself; or whether it arose from the inevitable gloom which broods continually over mighty palaces, so much is known for certain, that one evening, in the twilight, she met, at a remote quarter of the reception-rooms, something that she conceived to be a spectre. What she fancied to have passed on that occasion, was never known except to her nearest friends; and if she made any explanations in her memoirs, the editor has thought fit to suppress them. She mentions only, that in consequence of some ominous circumstances relating to the title of Valois, which was the proper second title of the Orleans family, her son, the Regent, had assumed in his boyhood that of Duc de Chartres. His elder brother was dead, so that the superior title was open to him; but, in consequence of those mysterious omens, whatever they might be, which occasioned much whispering at the time, the great title of Valois was laid aside for ever as of bad augury; nor has it ever been resumed through a century and a half that have followed that mysterious warning; nor will it be resumed unless the numerous children of the present Orleans branch should find themselves distressed for ancient titles; which is not likely, since they enjoy the honors of the elder house, and are now the children of France in a technical sense. Here we have a great European case of state omens in the eldest of Christian houses. The next which we shall cite is equally a state case, and carries its public verification along with itself. In the spring of 1799, when Napoleon was lying before Acre, he became anxious for news from Upper Egypt, whither he had despatched Dessaix in pursuit of a distinguished Mameluke leader. This was in the middle of May. Not many days after, a courier arrived with favorable despatches—favorable in the main, but reporting one tragical occurrence on a small scale that, to Napoleon, for a superstitious reason, outweighed the public prosperity. A djerme, or Nile boat of the largest class, having on board a large party of troops and of wounded men, together with most of a regimental band, had run ashore at the village of Benouth. No case could be more hopeless. The neighboring Arabs were of the Yambo tribe— of all Arabs the most ferocious. These Arabs and the Fellahs (whom, by the way, many of our countrymen are so ready to represent as friendly to the French and hostile to ourselves,) had taken the opportunity of attacking the vessel. The engagement was obstinate; but at length the inevitable catastrophe could be delayed no longer. The commander, an Italian named Morandi, was a brave man; any fate appeared better than that which awaited him from an enemy so malignant. He set fire to the powder magazine; the vessel blew up; Morandi perished in the Nile; and all of less nerve, who had previously reached the shore in safety, were put to death to the very last man, with cruelties the most detestable, by their inhuman enemies. For all this Napoleon cared little; but one solitary fact there was in the report which struck him with consternation. This ill-fated djerme—what was it called? It was called L'Italie; and in the name of the vessel Napoleon read an augury of the fate which had befallen the Italian territory. Considered as a dependency of France, he felt certain that Italy was lost; and Napoleon was inconsolable. But what possible connection, it was asked, can exist between this vessel on the Nile and a remote peninsula of Southern Europe? 'No matter,' replied Napoleon; 'my presentiments never deceive me. You will see that all is ruined. I am satisfied that my Italy, my conquest, is lost to France!' So, indeed, it was. All European news had long been intercepted by the English cruisers; but immediately after the battle with the Vizier in July 1799, an English admiral first informed the French army of Egypt that Massena and others had lost all that Bonaparte had won in 1796. But it is a strange illustration of human blindness, that this very subject of Napoleon's lamentation—this very campaign of 1799—it was, with its blunders and its long equipage of disasters, that paved the way for his own elevation to the Consulship, just seven calendar months from the receipt of that Egyptian despatch; since most certainly, in the struggle of Brumaire 1799, doubtful and critical through every stage, it was the pointed contrast between his Italian campaigns and those of his successors which gave effect to Napoleon's pretensions with the political combatants, and which procured them a ratification amongst the people. The loss of Italy was essential to the full effect of Napoleon's previous conquest. That and the imbecile characters of Napoleon's chief military opponents were the true keys to the great revolution of Brumaire. The stone which he rejected became the keystone of the arch. So that, after all, he valued the omen falsely; though the very next news from Europe, courteously communicated by his English enemies, showed that he had interpreted its meaning rightly. These omens, derived from names, are therefore common to the ancient and the modern world. But perhaps, in strict logic, they ought to have been classed as one subdivision or variety under a much larger head, viz. words generally, no matter whether proper names or appellatives, as operative powers and agencies, having, that is to say, a charmed power against some party concerned from the moment that they leave the lips. Homer describes prayers as having a separate life, rising buoyantly upon wings, and making their way upwards to the throne of Jove. Such, but in a sense gloomy and terrific, is the force ascribed under a widespread superstition, ancient and modern, to words uttered on critical occasions; or to words uttered at any time, which point to critical occasions. Hence the doctrine of euphaemismos, the necessity of abstaining from strong words or direct words in expressing fatal contingencies. It was shocking, at all times of paganism, to say of a third person—'If he should die;' or to suppose the case that he might be murdered. The very word death was consecrated and forbidden. Si quiddam humanum passus fuerit was the extreme form to which men advanced in such cases. And this scrupulous feeling, originally founded on the supposed efficacy of words, prevails to this day. It is a feeling undoubtedly supported by good taste, which strongly impresses upon us all the discordant tone of all impassioned subjects, (death, religion, &c.,) with the common key of ordinary conversation. But good taste is not in itself sufficient to account for a scrupulousness so general and so austere. In the lowest classes there is a shuddering recoil still felt from uttering coarsely and roundly the anticipation of a person's death. Suppose a child, heir to some estate, the subject of conversation—the hypothesis of his death is put cautiously, under such forms as, 'If anything but good should happen;' 'if any change should occur;' 'if any of us should chance to miscarry;' and so forth. Always a modified expression is sought—always an indirect one. And this timidity arises under the old superstition still lingering amongst men, like that ancient awe, alluded to by Wordsworth, for the sea and its deep secrets—feelings that have not, no, nor ever will, utterly decay. No excess of nautical skill will ever perfectly disenchant the great abyss from its terrors—no progressive knowledge will ever medicine that dread misgiving of a mysterious and pathless power given to words of a certain import, or uttered in certain situations, by a parent, to persecuting or insulting children; by the victim of horrible oppression, when laboring in final agonies; and by others, whether cursing or blessing, who stand central to great passions, to great interests, or to great perplexities. And here, by way of parenthesis, we may stop to explain the force of that expression, so common in Scripture, 'Thou hast said it.' It is an answer often adopted by our Saviour; and the meaning we hold to be this: Many forms in eastern idioms, as well as in the Greek occasionally, though meant interrogatively, are of a nature to convey a direct categorical affirmation, unless as their meaning is modified by the cadence and intonation. Art thou, detached from this vocal and accentual modification, is equivalent to thou art. Nay, even apart from this accident, the popular belief authorized the notion, that simply to have uttered any great thesis, though unconsciously—simply to have united verbally any two great ideas, though for a purpose the most different or even opposite, had the mysterious power of realizing them in act. An exclamation, though in the purest spirit of sport, to a boy, 'You shall be our imperator,' was many times supposed to be the forerunner and fatal mandate for the boy's elevation. Such words executed themselves. To connect, though but for denial or for mockery, the ideas of Jesus and the Messiah, furnished an augury that eventually they would be found to coincide, and to have their coincidence admitted. It was an argumentum ad hominem, and drawn from a popular faith. But a modern reader will object the want of an accompanying design or serious meaning on the part of him who utters the words—he never meant his words to be taken seriously—nay, his purpose was the very opposite. True: and precisely that is the reason why his words are likely to operate effectually, and why they should be feared. Here lies the critical point which most of all distinguishes this faith. Words took effect, not merely in default of a serious use, but exactly in consequence of that default. It was the chance word, the stray word, the word uttered in jest, or in trifling, or in scorn, or unconsciously, which took effect; whilst ten thousand words, uttered with purpose and deliberation, were sure to prove inert. One case will illustrate this:—Alexander of Macedon, in the outset of his great expedition, consulted the oracle at Delphi. For the sake of his army, had he been even without personal faith, he desired to have his enterprise consecrated. No persuasions, however, would move the priestess to enter upon her painful and agitating duties for the sake of obtaining the regular answer of the god. Wearied with this, Alexander seized the great lady by the arm, and using as much violence as was becoming to the two characters—of a great prince acting and a great priestess suffering—he pushed her gently backwards to the tripod on which, in her professional character, she was to seat herself. Upon this, in the hurry and excitement of the moment, the priestess exclaimed, O pai, anixaitos ei—O son, thou art irresistible; never adverting for an instant to his martial purposes, but simply to his personal importunities. The person whom she thought of as incapable of resistance, was herself, and all she meant consciously was—O son, I can refuse nothing to one so earnest. But mark what followed: Alexander desisted at once—he asked for no further oracle—he refused it, and exclaimed joyously:—'Now then, noble priestess, farewell; I have the oracle—I have your answer, and better than any which you could deliver from the tripod. I am invincible—so you have declared, you cannot revoke it. True, you thought not of Persia—you thought only of my importunity. But that very fact is what ratifies your answer. In its blindness I recognise its truth. An oracle from a god might be distorted by political ministers of the god, as in time past too often has been suspected. The oracle has been said to Medize, and in my own father's time to Philippize. But an oracle delivered unconsciously, indirectly, blindly, that is the oracle which cannot deceive.' Such was the all-famous oracle which Alexander accepted—such was the oracle on which he and his army reposing went forth 'conquering and to conquer.' Exactly on this principle do the Turks act, in putting so high a value on the words of idiots. Enlightened Christians have often wondered at their allowing any weight to people bereft of understanding. But that is the very reason for allowing them weight: that very defect it is which makes them capable of being organs for conveying words from higher intelligences. A fine human intelligence cannot be a passive instrument—it cannot be a mere tube for conveying the words of inspiration: such an intelligence will intermingle ideas of its own, or otherwise modify what is given, and pollute what is sacred. It is also on this principle that the whole practice and doctrine of Sortilegy rest. Let us confine ourselves to that mode of sortilegy which is conducted by throwing open privileged books at random, leaving to chance the page and the particular line on which the oracular functions are thrown. The books used have varied with the caprice or the error of ages. Once the Hebrew Scriptures had the preference. Probably they were laid aside, not because the reverence for their authority decayed, but because it increased. In later times Virgil has been the favorite. Considering the very limited range of ideas to which Virgil was tied by his theme—a colonizing expedition in a barbarous age, no worse book could have been selected: [Footnote: 'No worse book could have been selected.'—The probable reason for making so unhappy a choice seems to have been that Virgil, in the middle ages, had the character of a necromancer, a diviner, &c. This we all know from Dante. Now, the original reason for this strange translation of character and functions we hold to have arisen from the circumstance of his maternal grandfather having borne the name of Magus. People in those ages held that a powerful enchanter, exorciser, &c., must have a magician amongst his cognati; the power must run in the blood, which on the maternal side could be undeniably ascertained. Under this preconception, they took Magus not for a proper name, but for a professional designation. Amongst many illustrations of the magical character sustained by Virgil in the middle ages, we may mention that a writer, about the year 1200, or the era of our Robin Hood, published by Montfaucon, and cited by Gibbon in his last volume, says of Virgil,— that 'Captus a Romanis invisibiliter exiit, ivitque Neapopolim.'] so little indeed does the AEneid exhibit of human life in its multiformity, that much tampering with the text is required to bring real cases of human interest and real situations within the scope of any Virgilian sentence, though aided by the utmost latitude of accommodation. A king, a soldier, a sailor, &c., might look for correspondences to their own circumstances; but not many others. Accordingly, everybody remembers the remarkable answer which Charles I. received at Oxford from this Virgilian oracle, about the opening of the Parliamentary war. But from this limitation in the range of ideas it was that others, and very pious people too, have not thought it profane to resume the old reliance on the Scriptures. No case, indeed, can try so severely, or put upon record so conspicuously, this indestructible propensity for seeking light out of darkness—this thirst for looking into the future by the aid of dice, real or figurative, as the fact of men eminent for piety having yielded to the temptation. We give one instance—the instance of a person who, in practical theology, has been, perhaps, more popular than any other in any church. Dr. Doddridge, in his earlier days, was in a dilemma both of conscience and of taste as to the election he should make between two situations, one in possession, both at his command. He was settled at Harborough, in Leicestershire, and was 'pleasing himself with the view of a continuance' in that situation. True, he had received an invitation to Northampton; but the reasons against complying seemed so strong, that nothing was wanting but the civility of going over to Northampton, and making an apologetic farewell. On the last Sunday in November of the year 1729, the doctor went and preached a sermon in conformity with those purposes. 'But,' says he, 'on the morning of that day an incident happened, which affected me greatly.' On the night previous, it seems, he had been urged very importunately by his Northampton friends to undertake the vacant office. Much personal kindness had concurred with this public importunity: the good doctor was affected; he had prayed fervently, alleging in his prayer, as the reason which chiefly weighed with him to reject the offer, that it was far beyond his forces, and chiefly because he was too young [Footnote: 'Because he was too young'—Dr. Doddridge was born in the summer of 1702; consequently he was at this era of his life about twenty-seven years old, and consequently not so obviously entitled to the excuse of youth. But he pleaded his youth, not with a view to the exertions required, but to the auctoritas and responsibilities of the situation.] and had no assistant. He goes on thus:—'As soon as ever this address' (meaning the prayer) 'was ended, I passed through a room of the house in which I lodged, where a child was reading to his mother, and the only words I heard distinctly were these, And as thy days, so shall thy strength be.' This singular coincidence between his own difficulty and a scriptural line caught at random in passing hastily through a room, (but observe, a line insulated from the context, and placed in high relief to his ear,) shook his resolution. Accident co-operated; a promise to be fulfilled at Northampton, in a certain contingency, fell due at the instant; the doctor was detained, this detention gave time for further representations; new motives arose, old difficulties were removed, and finally the doctor saw, in all this succession of steps, the first of which, however, lay in the Sortes BiblicÆ, clear indications of a providential guidance. With that conviction he took up his abode at Northampton, and remained there for the next thirty-one years, until he left it for his grave at Lisbon; in fact, he passed at Northampton the whole of his public life. It must, therefore, be allowed to stand upon the records of sortilegy, that in the main direction of his life—not, indeed, as to its spirit, but as to its form and local connections—a Protestant divine of much merit, and chiefly in what regards practice, and of the class most opposed to superstition, took his determining impulse from a variety of the Sortes VirgilianÆ. This variety was known in early times to the Jews—as early, indeed, as the era of the Grecian Pericles, if we are to believe the Talmud. It is known familiarly to this day amongst Polish Jews, and is called Bathcol, or the daughter of a voice; the meaning of which appellation is this:—The Urim and Thummim, or oracle in the breast-plate of the high priest, spoke directly from God. It was, therefore, the original or mother-voice. But about the time of Pericles, that is, exactly one hundred years before the time of Alexander the Great, the light of prophecy was quenched in Malachi or Haggai; and the oracular jewels in the breast-plate became simultaneously dim. Henceforwards the mother-voice was heard no longer: but to this succeeded an imperfect or daughter-voice, (Bathcol,) which lay in the first words happening to arrest the attention at a moment of perplexity. An illustration, which has been often quoted from the Talmud, is to the following effect:—Rabbi Tochanan, and Rabbi Simeon Ben Lachish, were anxious about a friend, Rabbi Samuel, six hundred miles distant on the Euphrates. Whilst talking earnestly together on this subject in Palestine, they passed a school; they paused to listen: it was a child reading the first book of Samuel; and the words which they caught were these—And Samuel died. These words they received as a Bath-col: and the next horseman from the Euphrates brought word accordingly that Rabbi Samuel had been gathered to his fathers at some station on the Euphrates. Here is the very same case, the same Bath-col substantially, which we have cited from Orton's Life of Doddridge. And Du Cange himself notices, in his Glossary, the relation which this bore to the Pagan Sortes. 'It was,' says he, 'a fantastical way of divination, invented by the Jews, not unlike the Sortes VirgilianÆ of the heathens. For, as with them the first words they happened to dip into in the works of that poet were a kind of oracle whereby they predicted future events,—so, with the Jews, when they appealed to Bath-col, the first words they heard from any one's mouth were looked upon as a voice from Heaven directing them in the matter they inquired about.' If the reader imagines that this ancient form of the practical miraculous is at all gone out of use, even the example of Dr. Doddridge may satisfy him to the contrary. Such an example was sure to authorize a large imitation. But, even apart from that, the superstition is common. The records of conversion amongst felons and other ignorant persons might be cited by hundreds upon hundreds to prove that no practice is more common than that of trying the spiritual fate, and abiding by the import of any passage in the Scriptures which may first present itself to the eye. Cowper, the poet, has recorded a case of this sort in his own experience. It is one to which all the unhappy are prone. But a mode of questioning the oracles of darkness, far more childish, and, under some shape or other, equally common amongst those who are prompted by mere vacancy of mind, without that determination to sacred fountains which is impressed by misery, may be found in the following extravagant silliness of Rousseau, which we give in his own words—a case for which he admits that he himself would have shut up any other man (meaning in a lunatic hospital) whom he had seen practising the same absurdities:— 'Au milieu de mes Études et d'une vie innocente autant qu'on la puisse mener, et malgrÉ tout ce qu'on m'avoit pu dire, la peur de l'Enfer m'agitoit encore. Souvent je me demandois—En quel État suis-je? Si je mourrois À l'instant mÊme, serois-je damnÉ? Selon mes JansÉnistes, [he had been reading the books of the Port Royal,] la chose est indubitable: mais, selon ma conscience, il me paroissoit que non. Toujours craintif et flottant dans cette cruelle incertitude, j'avois recours (pour en sortir) aux expÉdients les plus risibles, et pour lesquels je ferois volontiers enfermer un homme si je lui en voyois faire autant. … Un jour, rÊvant À ce triste sujet, je m'exerÇois machinalement À lancer les pierres contre les troncs des arbres; et cela avec mon addresse ordinaire, c'est-À-dire sans presque jamais en toucher aucun. Tout au milieu de ce bel exercise, je m'avisai de faire une espÈce de pronostic pour calmer mon inquiÉtude. Je me dis —je m'en vais jeter cette pierre contre l'arbre qui est vis-À-vis de moi: si je le touche, signe de salut: si je le manque, signe de damnation. Tout en disant ainsi, je jette ma pierre d'une main tremblante, et avec un horrible battement de coeur, mais si heureusement qu'elle va frapper au beau-milieu de l'arbre: ce qui vÉritablement n'Étoit pas difficile: car j'avois eu soin de le choisir fort gros et fort prÈs. Depuis lors je n'ai plus doubtÉ de mon salut. Je ne sais, en me rappelant ce trait, si je dois rire ou gÉmir sur moimÊme.'—Les Confessions, Partie I. Livre VI. Now, really, if Rousseau thought fit to try such tremendous appeals by taking 'a shy' at any random object, he should have governed his sortilegy (for such it may be called) with something more like equity. Fair play is a jewel: and in such a case, a man is supposed to play against an adverse party hid in darkness. To shy at a cow within six feet distance gives no chance at all to his dark antagonist. A pigeon rising from a trap at a suitable distance might be thought a sincere staking of the interest at issue: but, as to the massy stem of a tree 'fort gros et fort prÈs'—the sarcasm of a Roman emperor applies, that to miss under such conditions implied an original genius for stupidity, and to hit was no trial of the case. After all, the sentimentalist had youth to plead in apology for this extravagance. He was hypochondriacal; he was in solitude; and he was possessed by gloomy imaginations from the works of a society in the highest public credit. But most readers will be aware of similar appeals to the mysteries of Providence, made in public by illustrious sectarians, speaking from the solemn station of a pulpit. We forbear to quote cases of this nature, though really existing in print, because we feel that the blasphemy of such anecdotes is more revolting and more painful to pious minds than the absurdity is amusing. Meantime it must not be forgotten, that the principle concerned, though it may happen to disgust men when associated with ludicrous circumstances, is, after all, the very same which has latently governed very many modes of ordeal, or judicial inquiry; and which has been adopted, blindly, as a moral rule, or canon, equally by the blindest of the Pagans, the most fanatical of the Jews, and the most enlightened of the Christians. It proceeds upon the assumption that man by his actions puts a question to Heaven; and that Heaven answers by the event. Lucan, in a well known passage, takes it for granted that the cause of CÆsar had the approbation of the gods. And why? Simply from the event. It was notoriously the triumphant cause. It was victorious, (victrix causa Deis placuit; sed victa Catoni.) It was the 'victrix causa;' and, as such, simply because it was 'victrix,' it had a right in his eyes to postulate the divine favor as mere matter of necessary interference: whilst, on the other hand, the victa causa, though it seemed to Lucan sanctioned by human virtue in the person of Cato, stood unappealably condemned. This mode of reasoning may strike the reader as merely Pagan. Not at all. In England, at the close of the Parliamentary war, it was generally argued—that Providence had decided the question against the Royalists by the mere fact of the issue. Milton himself, with all his high-toned morality, uses this argument as irrefragable: which is odd, were it only on this account—that the issue ought necessarily to have been held for a time as merely hypothetic, and liable to be set aside by possible counter-issues through one generation at the least. But the capital argument against such doctrine is to be found in the New Testament. Strange that Milton should overlook, and strange that moralists in general have overlooked, the sudden arrest given to this dangerous but most prevalent mode of reasoning by the Founder of our faith. He first, he last, taught to his astonished disciples the new truth—at that time the astounding truth— that no relation exists between the immediate practical events of things on the one side, and divine sentences on the other. There was no presumption, he teaches them, against a man's favor with God, or that of his parents, because he happened to be afflicted to extremity with bodily disease. There was no shadow of an argument for believing a party of men criminal objects of heavenly wrath because upon them, by fatal preference, a tower had fallen, and because their bodies were exclusively mangled. How little can it be said that Christianity has yet developed the fulness of its power, when kings and senates so recently acted under a total oblivion of this great though novel Christian doctrine, and would do so still, were it not that religious arguments have been banished by the progress of manners from the field of political discussion. But, quitting this province of the ominous, where it is made the object of a direct personal inquest, whether by private or by national trials, or the sortilegy of events, let us throw our eyes over the broader field of omens, as they offer themselves spontaneously to those who do not seek, or would even willingly evade them. There are few of these, perhaps none, which are not universal in their authority, though every land in turn fancies them (like its proverbs) of local prescription and origin. The death-watch extends from England to Cashmere, and across India diagonally to the remotest nook of Bengal, over a three thousand miles' distance from the entrance of the Indian Punjaub. A hare crossing a man's path on starting in the morning, has been held in all countries alike to prognosticate evil in the course of that day. Thus, in the Confessions of a Thug, (which is partially built on a real judicial document, and everywhere conforms to the usages of Hindostan,) the hero of the horrid narrative [Footnote: 'The hero of the horrid narrative.'—Horrid it certainly is; and one incident in every case gives a demoniacal air of coolness to the hellish atrocities, viz the regular forwarding of the bheels, or grave- diggers. But else the tale tends too much to monotony; and for a reason which ought to have checked the author in carrying on the work to three volumes, namely, that although there is much dramatic variety in the circumstances of the several cases, there is none in the catastrophes. The brave man and the coward, the erect spirit fighting to the last, and the poor creature that despairs from the first,—all are confounded in one undistinguishing end by sudden strangulation. This was the original defect of the plan. The sudden surprise, and the scientific noosing as with a Chilian lasso, constituted in fact a main feature of Thuggee. But still, the gradual theatrical arrangement of each Thug severally by the side of a victim, must often have roused violent suspicion, and that in time to intercept the suddenness of the murder. Now, for the sake of the dramatic effect, this interception ought more often to have been introduced, else the murders are but so many blind surprises as if in sleep.] charges some disaster of his own upon having neglected such an omen of the morning. The same belief operated in Pagan Italy. The same omen announced to Lord Lindsay's Arab attendants in the desert the approach of some disaster, which partially happened in the morning. And a Highlander of the 42d Regiment, in his printed memoirs, notices the same harbinger of evil as having crossed his own path on a day of personal disaster in Spain. Birds are even more familiarly associated with such ominous warnings. This chapter in the great volume of superstition was indeed cultivated with unusual solicitude amongst the Pagans—ornithomancy grew into an elaborate science. But if every rule and distinction upon the number and the position of birds, whether to the right or the left, had been collected from our own village matrons amongst ourselves, it would appear that no more of this Pagan science had gone to wreck than must naturally follow the difference between a believing and a disbelieving government. Magpies are still of awful authority in village life, according to their number, &c.; for a striking illustration of which we may refer the reader to Sir Walter Scott's Demonology, reported not at second-hand, but from Sir Walter's personal communication with some seafaring fellow-traveller in a stage-coach. Among the ancient stories of the same class is one which we shall repeat—having reference to that Herod Agrippa, grandson of Herod the Great, before whom St. Paul made his famous apology at CÆsarea. This Agrippa, overwhelmed by debts, had fled from Palestine to Rome in the latter years of Tiberius. His mother's interest with the widow of Germanicus procured him a special recommendation to her son Caligula. Viewing this child and heir of the popular Germanicus as the rising sun, Agrippa had been too free in his language. True, the uncle of Germanicus was the reigning prince; but he was old, and breaking up. True, the son of Germanicus was not yet on the throne; but he soon would be; and Agrippa was rash enough to call the Emperor a superannuated old fellow, and even to wish for his death. Sejanus was now dead and gone; but there was no want of spies: and a certain Macro reported his words to Tiberius. Agrippa was in consequence arrested; the Emperor himself condescending to point out the noble Jew to the officer on duty. The case was a gloomy one, if Tiberius should happen to survive much longer: and the story of the omen proceeds thus:—'Now Agrippa stood in his bonds before the Imperial palace, and in his affliction leaned against a certain tree, upon the boughs of which it happened that a bird had alighted which the Romans call bubo, or the owl. All this was steadfastly observed by a German prisoner, who asked a soldier what might be the name and offence of that man habited in purple. Being told that the man's name was Agrippa, and that he was a Jew of high rank, who had given a personal offence to the Emperor, the German asked permission to go near and address him; which being granted, he spoke thus:—"This disaster, I doubt not, young man, is trying to your heart; and perhaps you will not believe me when I announce to you beforehand the providential deliverance which is impending. However, this much I will say—and for my sincerity let me appeal to my native gods, as well as to the gods of this Rome, who have brought us both into trouble—that no selfish objects prompt me to this revelation—for a revelation it is—and to the following effect:—It is fated that you shall not long remain in chains. Your deliverance will be speedy; you shall be raised to the very highest rank and power; you shall be the object of as much envy as now you are of pity; you shall retain your prosperity till death; and you shall transmit that prosperity to your children. But"—and there the German paused. Agrippa was agitated; the bystanders were attentive; and after a time, the German, pointing solemnly to the bird, proceeded thus:—"But this remember heedfully—that, when next you see the bird which now perches above your head, you will have only five days longer to live! This event will be surely accomplished by that same mysterious god who has thought fit to send the bird as a warning sign; and you, when you come to your glory, do not forget me that foreshadowed it in your humiliation."' The story adds, that Agrippa affected to laugh when the German concluded; after which it goes on to say, that in a few weeks, being delivered by the death of Tiberius; being released from prison by the very prince on whose account he had incurred the risk; being raised to a tetrarchy, and afterwards to the kingdom of all Judea; coming into all the prosperity which had been promised to him by the German; and not losing any part of his interest at Rome through the assassination of his patron Caligula—he began to look back respectfully to the words of the German, and forwards with anxiety to the second coming of the bird. Seven years of sunshine had now slipped away as silently as a dream. A great festival, shows and vows, was on the point of being celebrated in honor of Claudius CÆsar, at Strato's Tower, otherwise called CÆsarea, the Roman metropolis of Palestine. Duty and policy alike required that the king of the land should go down and unite in this mode of religious homage to the emperor. He did so; and on the second morning of the festival, by way of doing more conspicuous honor to the great solemnity, he assumed a very sumptuous attire of silver armor, burnished so highly as to throw back a dazzling glare from the sun's morning beams upon the upturned eyes of the vast multitude around him. Immediately from the sycophantish part of the crowd, of whom a vast majority were Pagans, ascended a cry of glorification as to some manifestation of Deity. Agrippa, gratified by this success of his new apparel, and by this flattery, not unusual in the case of kings, had not the firmness (though a Jew, and conscious of the wickedness, greater in himself than in the heathen crowd,) to reject the blasphemous homage. Voices of adoration continued to ascend; when suddenly, looking upward to the vast awnings prepared for screening the audience from the noonday heats, the king perceived the same ominous bird which he had seen at Rome in the day of his affliction, seated quietly, and looking down upon himself. In that same moment an icy pang shot through his intestines. He was removed into the palace; and at the end of five days, completely worn out by pain, Agrippa expired in the 54th year of his age, and the seventh of his sovereign power. Whether the bird, here described as an owl, was really such, may be doubted, considering the narrow nomenclature of the Romans for all zoological purposes, and the total indifference of the Roman mind to all distinctions in natural history which are not upon the very largest scale. We should much suspect that the bird was a magpie. Meantime, speaking of ornithoscopy in relation to Jews, we remember another story in that subdivision of the subject which it may be worth while repeating; not merely on its own account, as wearing a fine oriental air, but also for the correction which it suggests to a very common error. In some period of Syrian warfare, a large military detachment was entering at some point of Syria from the desert of the Euphrates. At the head of the whole array rode two men of some distinction: one was an augur of high reputation, the other was a Jew called Mosollam, a man of admirable beauty, a matchless horseman, an unerring archer, and accomplished in all martial arts. As they were now first coming within enclosed grounds, after a long march in the wilderness, the augur was most anxious to inaugurate the expedition by some considerable omen. Watching anxiously, therefore, he soon saw a bird of splendid plumage perching on a low wall. 'Halt!' he said to the advanced guard: and all drew up in a line. At that moment of silence and expectation, Mosollam, slightly turning himself in his saddle, drew his bow-string to his ear; his Jewish hatred of Pagan auguries burned within him; his inevitable shaft went right to its mark, and the beautiful bird fell dead. The augur turned round in fury. But the Jew laughed at him. 'This bird, you say, should have furnished us with omens of our future fortunes. But had he known anything of his own, he would never have perched where he did, or have come within the range of Mosollam's archery. How should that bird know our destiny, who did not know that it was his own to be shot by Mosollam the Jew?' Now, this is a most common but a most erroneous way of arguing. In a case of this kind, the bird was not supposed to have any conscious acquaintance with futurity, either for his own benefit or that of others. But even where such a consciousness may be supposed, as in the case of oneiromancy, or prophecy by means of dreams, it must be supposed limited, and the more limited in a personal sense as they are illimitable in a sublime one. Who imagines that, because a Daniel or Ezekiel foresaw the grand revolutions of the earth, therefore they must or could have foreseen the little details of their own ordinary life? And even descending from that perfect inspiration to the more doubtful power of augury amongst the Pagans, (concerning which the most eminent of theologians have held very opposite theories,) one thing is certain, that, so long as we entertain such pretensions, or discuss them at all, we must take them with the principle of those who professed such arts, not with principles of our own arbitrary invention. One example will make this clear:—There are in England [Footnote: 'There are in England'—Especially in Somersetshire, and for twenty miles round Wrington, the birthplace of Locke. Nobody sinks for wells without their advice. We ourselves knew an amiable and accomplished Scottish family, who, at an estate called Belmadrothie, in memory of a similar property in Ross shire, built a house in Somersetshire, and resolved to find water without help from the jowser. But after sinking to a greater depth than ever had been known before, and spending nearly £200, they were finally obliged to consult the jowser, who found water at once.] a class of men who practise the Pagan rhabdomancy in a limited sense. They carry a rod or rhabdos (rhabdos) of willow: this they hold horizontally; and by the bending of the rod towards the ground they discover the favorable places for sinking wells; a matter of considerable importance in a province so ill-watered as the northern district of Somersetshire, &c. These people are locally called jowsers; and it is probable, that from the suspicion with which their art has been usually regarded amongst people of education, as a mere legerdemain trick of Dousterswivel's, is derived the slang word to chouse for swindle. Meantime, the experimental evidences of a real practical skill in these men, and the enlarged compass of speculation in these days, have led many enlightened people to a Stoic epochey, or suspension of judgment, on the reality of this somewhat mysterious art. Now, in the East, there are men who make the same pretensions in a more showy branch of the art. It is not water, but treasures which they profess to find by some hidden kind of rhabdomancy. The very existence of treasures with us is reasonably considered a thing of improbable occurrence. But in the unsettled East, and with the low valuation of human life wherever Mahometanism prevails, insecurity and other causes must have caused millions of such deposits in every century to have perished as to any knowledge of survivors. The sword has been moving backwards and forwards, for instance, like a weaver's shuttle, since the time of Mahmoud the Ghaznevide, [Footnote: Mahmood of Ghizni, which, under the European name of Ghaznee, was so recently taken in one hour by our Indian army under Lord Keane Mahmood was the first Mahometan invader of Hindostan.] in Anno Domini 1000, in the vast regions between the Tigris, the Oxus, and the Indus. Regularly as it approached, gold and jewels must have sunk by whole harvests into the ground. A certain per centage has been doubtless recovered: a larger per centage has disappeared for ever. Hence naturally the jealousy of barbarous Orientals that we Europeans, in groping amongst pyramids, sphynxes, and tombs, are looking for buried treasures. The wretches are not so wide astray in what they believe as in what they disbelieve. The treasures do really exist which they fancy; but then also the other treasures in the glorious antiquities have that existence for our sense of beauty which to their brutality is inconceivable. In these circumstances, why should it surprise us that men will pursue the science of discovery as a regular trade? Many discoveries of treasure are doubtless made continually, which, for obvious reasons, are communicated to nobody. Some proportion there must be between the sowing of such grain as diamonds or emeralds, and the subsequent reaping, whether by accident or by art. For, with regard to the last, it is no more impossible, prima fronte, that a substance may exist having an occult sympathy with subterraneous water or subterraneous gold, than that the magnet should have a sympathy (as yet occult) with the northern pole of our planet. The first flash of careless thought applied to such a case will suggest, that men holding powers of this nature need not offer their services for hire to others. And this, in fact, is the objection universally urged by us Europeans as decisive against their pretensions. Their knavery, it is fancied, stands self-recorded; since, assuredly, they would not be willing to divide their subterranean treasures, if they knew of any. But the men are not in such self- contradiction as may seem. Lady Hester Stanhope, from the better knowledge she had acquired of Oriental opinions, set Dr. Madden right on this point. The Oriental belief is that a fatality attends the appropriator of a treasure in any case where he happens also to be the discoverer. Such a person, it is held, will die soon, and suddenly—so that he is compelled to seek his remuneration from the wages or fees of his employers, not from the treasure itself. Many more secret laws are held sacred amongst the professors of that art than that which was explained by Lady Hester Stanhope. These we shall not enter upon at present: but generally we may remark, that the same practices of subterranean deposits, during our troubled periods in Europe, led to the same superstitions. And it may be added, that the same error has arisen in both cases as to some of these superstitions. How often must it have struck people of liberal feelings, as a scandalous proof of the preposterous value set upon riches by poor men, that ghosts should popularly be supposed to rise and wander for the sake of revealing the situations of buried treasures. For ourselves, we have been accustomed to view this popular belief in the light of an argument for pity rather than for contempt towards poor men, as indicating the extreme pressure of that necessity which could so have demoralized their natural sense of truth. But certainly, in whatever feelings originating, such popular superstitions as to motives of ghostly missions did seem to argue a deplorable misconception of the relation subsisting between the spiritual world and the perishable treasures of this perishable world. Yet, when we look into the Eastern explanations of this case, we find that it is meant to express, not any overvaluation of riches, but the direct contrary passion. A human spirit is punished—such is the notion—punished in the spiritual world for excessive attachment to gold, by degradation to the office of its guardian; and from this office the tortured spirit can release itself only by revealing the treasure and transferring the custody. It is a penal martyrdom, not an elective passion for gold, which is thus exemplified in the wanderings of a treasure-ghost. |
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