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,
Ling'ring and sitting by a new made grave
As loth to leave the body that it lov'd."

COMUS.

P. M,

ART.

X 3

The reconisaunce of all fleshely luste,

In man, or woman, knowen by repentaunce,
Who trowyng to be savid, nedis they muste
Satisfy to God thorugh Chryst; deoyng pennunce
Withoute shame or drede, ther no dissimilaunce;
There syn to rebuke and their goostly enomy,
Settyng them asyde and trust to Godds mercy.

Shoulde man hymself knowlege to God vtwardly;
Ze the prince of a Reame will have reverence;
Muche more almyghty God shulde have specially,
Seith he thy maker, juge, and shall geve sentence;
To eche creatur heven or helle parting hence;
Som to ioy, som to sorowe, evirmore lastyng,
Well is to them that make a parfyt endyng.

Who hath ben onys lyvyng toward amendyng,
And shewyng themsylf, by wey of repentaunce,
By prayer they knelyng trewly consentyng,
To satisfy to God with dewe affyaunce;
Who, contrary vsyng, settys not by blesaunce,
Of plene remyssy on gevyn for his trespace,
No knowlege to God, they shall cry, alasse!

When Criest, Godd's son, suffird deth then y". time was,
Soon aftir knowe, the redempconn of mann;
Remembre yt. kyndenes, see nowe what manace
Of suche, except mercy, to hevyn nevir cann
Come for lak of grace; myslyvyng muche was thann;
More nowe vsid, y'. pyte it is to hyere,

Remembre ye, dyuers plages which dooth nowe apere,

O, except

O, except grete mercy, mans sowle standes in fere,
Syn so gretly vsed, with no correcconn,

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
Knight."]

What fortune so fell doeth foster my fall,
what heapes of griefe do grow:
The hope of my stay, is causer I say,

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:
It doubles my paine, I still doe complaine,
Sing, &c.

if thou be reft from me.

Syth fate is so fell, we can not possesse,'
the soyle which vs did reare:

Haste Atropos, haste, my twist for to waste,
to ende tormenting feare. Sing, &c.

Thy daunger, sweete infant, makes me to mone,
and liuing thus, to die:

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