he says, "is strongly proved by this learned author" (Helmont). He quotes also another "learned, though less vulgarly known author," (Medicina Magnetica, p. 14, &c.) to prove these three propositions; 1. "The soul is not only in its proper visible body, but also without it; neither is it circumscribed in an organical body. 2. The soul worketh without, or beyond its proper body commonly so called. 3. From every body flow corporeal beams, by which the soul worketh by its presence, and giveth them energie and power of working and these beams are not only corporeal, but of divers parts also." So in another place he quotes many authors to prove that "the whole soul doth go quite forth of the body and wander into far distant places, and there not only see what things are done, but also to act something for itself." This last notion. has been brought by some persons in order to explain the theory of dreams. There is another curious and not generally known opinion expressed by Webster, though, says he, "it is neither new, nor wants authors of sufficient credit and learning to be its patrons." This is the belief that man, instead of being composed only of body and soul, is to be divided in reality into three parts, body, soul, and spirit; in Greek xn, пvevμa, Eupa; in Latin, anima, spiritus, corpus; in Hebrew, Nephesh, ruah, niblah. He derives this opinion from very remote antiquity, but does not quote Homer for it, who is supposed to have alluded to this theory in the case of Hercules, whose body was in the grave, whose image or who, was in the regions of the departed, and whose soul was in heaven. (See note on Pope's Odyssey, XI. 743) But he strengthens his argument by much higher higher authority, and quite conclusive if it be deemed applicable to the case in question; this is from the fifth chapter of the first Epistle to the Thessalonians, v. 23. I pray God your whole spirit, and soul, and body be preserved blameless, &c.; and it is remarkable that both Hammond and Whitby interpret this text in the sense in which our author understands it. The sum of what Webster says upon this subject is as follows; and with which extract I shall conclude my account of this singularly ingenious and sensible "So that it is most evident that there are not work. only three essential and distinct parts in man, as the gross body, consisting of earth and water, which at death returns to the earth again; the sensitive and corporeal soul, or astral spirit, consisting of fire and air, that at death wandereth in the air, or near the body; and the immortal and incorporeal soul that immediately returns to God who gave it: but also that after death they all three exist separately; the soul in immortality, and the body in the earth, though soon consuming; and the astral spirit that wanders in the air, and without doubt doth make these strange appositions, motions, and bleedings." Such are those thick and gloomy shadows damp Oft seen in charnel vaults and sepulchres, COMUS. P. M, ART. X 3 The reconisaunce of all fleshely luste, In man, or woman, knowen by repentaunce, Shoulde man hymself knowlege to God vtwardly; Who hath ben onys lyvyng toward amendyng, When Criest, Godd's son, suffird deth then y". time was, Remembre ye, dyuers plages which dooth nowe apere, O, except O, except grete mercy, mans sowle standes in fere, Help blissid lady, pray to thy soon so dere That grace nowe may come thorough thy protecconn And that the will of mann may take suche affecconn; Repent and be sory for every mysdeede, And the reward of hevyn to have for their meede. A Song with Lullaby. From Robert Parry's "Blacke What fortune so fell doeth foster my fall, to aggrauate my woe. Sing lullabie lullie lullabie, Sing lulla, lull, lullie. Lullabie, lullie to rest thee, sweete childe, with sleepe deere childe rest thee: if thou be reft from me. Syth fate is so fell, we can not possesse,' Haste Atropos, haste, my twist for to waste, Thy daunger, sweete infant, makes me to mone, If so it be prest, from thy dying breast, my vitall breath shall flie. Sing, &c. ART. X. The Ruminator. Containing a series of moral, sentimental, and critical Essays. N° LXIX. Falsus honor juvat Quem nisi mendosum et mendacem? BIR, TO THE RUMINATOR. There are, I believe, few terms more commonly used, few sounds more generally captivating, than that of honour. From the moment when our infancy ceases, to that in which old age begins to creep upon us, it is the theme of every pen, the boast of every tongue. It is the schoolboy's assertion, the lover's yow, and the peer's judicial declaration. If it be falsified, the man is deemed worthy of no farther trust; nor is even the sacred obligation of an oath supposed to be capable of binding him whom honour cannot restrain. Honour necessarily includes in it the idea of the dazzling quality of courage; and this is probably the chief reason why the imputation of falsehood cannot be washed off but by blood. For falschood is the very reverse of courage, and always implies cowardice; inasmuch as no man can deny a fact, or assert an untruth, but from natural fear, or from a still baser motive. Hence honour is the idol of the bold and truly brave; and even those who in reality possess it not, lay claim to it for the sake of the opinion of the world. True honour, therefore, may be defined as a prin ciple |