in Provence, the owner of which wanted to find a spring to supply his house, and for that purpose had sent for a peasant, who could do so with a twig. The English party ridiculed the idea, but still agreed to accompany the man, who, after walking some way, pronounced that he had arrived at the object of his search, and they accordingly dug and found him correct.-He was quite an uneducated man, and could give no account of the faculty in him, or of the means which he employed, but many others, he said, could do the same.

The English party now tried for themselves, but all in vain, till it came to the turn of Lady N., when, to her amazement and alarm, she found that the same faculty was in her as in the peasant, and on her return to England she often exerted it, though in studious concealment. She was afraid lest she should be ridiculed, or should, perhaps, get the name of a witch, and in either case she thought that she should certainly never get a husband.

"Of late years her scruples began to wear away, and when Dr. HUTTON published Ozanam's researches in 1803, where the effect of the divining rod is treated as absurd, (Vol IV. p. 260267,) she wrote a long letter to him, signed X. Y. Z., stating the facts which she knew. The Doctor answered it, begging further information; Lady N. wrote again, and he, in his second letter, requested the name of his correspondent; that Lady N. also gave.

A few years afterwards she went, at Dr. HUTTON's particular request, to see him at Woolwich, and she then shewed him the experiment, and discovered a spring in a field which he had lately bought near the New College, then building. This same field he has since sold to the College, and for a larger price in consequence of the spring.

"Lady N. this morning shewed the experiment to Lord G., Mr. S., and me, in the park at W. She took a thin, forked hazel twig, about 16 inches long, and held it by the end, the joint pointing downwards. When she came to a place where water was under the ground, the twig immediately bent, and the motion was more or less rapid as she approached or withdrew from the spring. When just over it, the brig turned so quick as to snap, break

ing near her fingers, which, by pressing it, were indented and heated and almost blistered; a degree of agitation was also visible in her face. When she first made the experiment, she says this agitation was great, and to this hour she cannot wholly divest herself of it, though it gradually decreases. She repeated the trial several times in different parts of the park, and her statements were always accurate. Among those persons in England who have the same faculty, she says she never knew it so strong in any as in Sir C. H. and Miss F. It is extraordinary that no effect is produced at a well or ditch, or where earth does not interpose between the twig and the water. The exercise of the faculty is independent of the volition."

So far our narrator, in whom, we repeat, the most implicit confidence may be placed. The faculty so inherent in certain persons is evidently the same with that of the Spanish Zahories, though the latter do not employ the hazel twig.

No. CCCLXV.

Fenelon's Philanthropy.

Monsieur Fenelon (the author of Telemachus and Archbishop of Cambray) used to entertain Protestants as readily as Papists. He was above the little distinctions of country or religion, and used to say family better than himself; his country better than his family; and mankind better than his country; for I am more a Frenchman," added he, "than a Fenelon; and more a man than a Frenchman."

"that he loved his

The Chevalier Ramsay, author of the Travels of Cyrus, several years Secretary to Fenelon, Ib. pp. 26, 27.

No. CCCLVI.
Nature perverted by Education.

A tree, said Mr. Pope, is a nobler object than a prince in his coronation robes.-Education leads us from the admiration of beauty in natural objects to the admiration of artificial (or customary) excellence.-I don't doubt but that a thorough-bred lady might admire the stars, because they twinkle like so many candles at a birth-night. Spence's Anecdotes, (Singer's Ed. 8vo. 1820,) p. 11.

* We put down Dr. Jones's theological publications in the order in which they appeared: 1. A Developement of Remarkable Events, calculated to restore the Christian Religion to its Original Purity, and to repel the Objections of Unbelievers. 2 vols. 8vo. 1800. 2. The Epistle of Paul to the Romans analysed, from a Developement of those Circumstances in the Roman Church, by which it was occasioned. 8vo. 1801. 3. Illustrations of the Four Gospels, founded on Circumstances peculiar to our Lord and the Evangelists. 8vo. 1808. 4. Ecclesiastical Researches; or Philo and Josephus proved to be Historians and Apologists of Christ, and of his Followers, and of the Gospel. 8vo. 1812. 5. Sequel to Ecclesiastical Researches, in which the Origin of the Introductory Chapters of Matthew and Luke is brought to light from Josephus, and in which the peculiar articles of the Orthodox Faith are traced to the System of the Gnostics, who opposed the Gospel in the Days of Christ and his Apostles. 8vo, 1813.-The title of another volume just published by this indefatigable author will be found in our List of Books.Besides these contributions to sacred

learning, Dr. Jones is the author of a Latia Grammar, a Latin Vocabulary on new Plan, and a Greek Grammar, which have obtained considerable popu

the author's own language, with its principal features.

In his "New Version," the author translates pp expanse, and not as in the common version, firmament, observing that it signifies mere space or extension. He says,

"The terms by which the firmament is expressed in Greek and Latin, and in many modern tongues, exhibit a remarkable instance of the influence of philosophical opinion on language. Early in the second century, an Egyptian philosopher taught that the firmament or heavens consisted of solid orbs, each star being supposed to be fixed in a solid transparent sphere, like crystal. This notion was doubtless not new: it prevailed in Egypt ages before, though from Ptolemy, who, with some additions and modifica tions, no doubt first systematically taught it, it went by the name of the Ptolemaic system. It is from the prevalence of this opinion, that sepewμa in Greek, and firmament in Latin, came to be applied to the heavens, though these nouns imply something firm and solid. Hence too the epithets xparepos, xaλxobarys, &c. are used by Homer and other poets to characterize the heavens. Moses, on other hand, has employed a term which denotes mere expansion or extension; and this circumstance shews, either that he was untainted with the vain theories of the Egyptians, or, which is more probable, that he lived in an age antecedent to them. The seventy translators thought it wiser to follow the Egyptians than their lawgiver in this respect. They wrote their translation in Egypt, and in conformity to the prejudices of that people, used Sepewa, which signifies a solid mass. This warrants us in concluding that the system, which in after days was taught by Ptolemy, prevailed in Egypt before the authors of the Septuagint."-Pp. 1,2, Note.

the

Dr. Jones renders Gen. i. 1, "In the beginning God planned the heavens and the earth," and Gen. ii. 3, " he rested from all the work which God planned to be produced." Moses, he thinks, intended by this language to set aside the false notions of those who maintained! that the heavens either had no beginning, or began to exist by natural causes. Two words are used

ideas, they came without design, and consequently without a designing cause. This is the conclusion which the Jewish legislator sets aside, by representing Jehovah as planning this fair system of things before he actually produced it."— Pp. 21-22.

Dr. Jones's explanation of the Mosaic account of the fall of man is not altogether novel, but his illustrations of his theory are both singular and bold. He takes the history to be allegorical, and all the events to be symbolic. His system is, that the tree of life, in the Garden of Eden, was the symbol of moral purity in the immediate presence of God, that the tree of the knowledge of good and evil was the symbol of the marriage state, that the eating of its fruit meant the first act by which Adam recognized Eve as his wife, and that the serpent is the symbol of desire, planted in the human frame, but which carried to excess becomes criminal passion or sensuality.

In the curse on the serpent, the author considers a promise of the Messiah to be couched.

"In due time the seed of the woman appeared. In the accomplishment of his noble end, he was followed by a brood of vipers who stung his heel. The garden of Gethsemane, the judgment-seat of Pilate, and the Mount of Calvary in particular, witnessed the venom of their malice. But supported by the power of God, and animated by the glorious reward that awaited him at the right hand of his heavenly Father, he persevered; and the head of the serpent received a mortal wound.”—Pp. 36, 37.

The serpent was universally worshiped in the Pagan world; and the author adopts the theory of Bryant, whom he highly praises, that the miracles of Moses and the plagues of Egypt, were designed, amongst other ends, to put dishonour upon this species of idolatry.

By the death threatened to Adam's disobedience, Dr. Jones understands exclusion from the immediate presence of God. He turns the account of the fall against the doctrine of natural depravity, and maintains, that the enmity declared to be put between the serpent and the woman and their respective seed, implies a principle in human nature, reason or conscience, which is directly hostile to immoral

For

"The Christian law, inasmuch as it penetrates the innermost recesses, reaching even the heart, condemns or acquits those under its jurisdiction, not from their outward actions, but, from the motives which gave them birth, far surpasses all other laws in excellence and efficacy. Its superiority to the law of Moses is set forth in the following passage: what the law could not do, in that it was weak through the flesh, God, having sent his own Son in the likeness of sinful flesh, condemned sin for sinning with the flesh.' Here again sin and flesh are personified, and represented as having a criminal intercourse with each other. They, however, conduct their intrigues with so much secresy, that the law, or the legitimate husband of the flesh, though convinced of their guilt, had no means sufficient to arraign and punish the offenders. The law, we are told, was weak through the flesh. By which we are to understand, that through the imperfection of human discernment, it could not recognize crimes that were only intended or meditated in the heart; nor punish, for want of clear and positive evidence, such things as are done in secret. This neither the law of Moses nor any human law could effect. But in order to supply its inability, the omniscient Creator, seeing sin making a private appointment with flesh, invests his own

son with the dress and similitude of the former, and dispatches him to the very place where, under the covert of darkness, the latter had agreed to meet him. Flesh arrives at the place appointed; the Son of God drops his feigned appearance, and stands before her in the figure of her real husband. Thus he detects their guilt; exposes the odious character of sin, and brings the partner of his crimes to merited punishment. Divest the paragraph of its personification, and you have this simple meaning: The Christian law, far surpassing all other laws in extent and efficacy, pronounces a person criminal, though his crimes may be unseen by man, and though committed only in design. Extending its cognizance to the bosom of men, beyond the reach of human discernment, it decides upon their characters from the motives and designs of their hearts, and thus detects and punishes sins, which pass undetected and unpunished by other laws.'"-Pp. 99-101.

We can only refer to Chap. vi. in which the author traces the personification of Natural and Moral Evil under the terms Satan, Devil, Serpent, &c.; Explains the Temptation of Christ, according to the scheme before maintained in his Illustrations of the Gospels, as internal and mental; and shews that the Book of Job was written in order to set aside the doctrine of an evil principle. The whole may be recommended to the theological student.

The Remarks on Mr. Bellamy's recent Translation of the Bible, out of which the work of Essenus grew, form but a small part of it, and that, we think, the least interesting part. Dr. Jones ranks himself, though unwillingly, amongst Mr. Bellamy's adversaries; and he treats him with little ceremony.

21. Now Jehovah God caused an inactive state to fall upon the man, and he slept; then he brought one to his side, whose flesh he had enclosed in her place." 22. Thus Jehovah God built the substance of the other, which he took for the man, even a woman; and he brought her to the man. 23. And the man said, Thus this time, bone after my bone, also flesh after my flesh: for this he will call woman; because she was received by the man. 24. Therefore a man will leave even his father and his mother: for he will unite with his wife; and they shall be for one flesh.'"-Pp. 147, 148.

"This gentleman seems to have been brought up amongst the rabbies, and to have drunk deep of their learning. But he has not been fortunate in the period of his birth. Had he flourished in the dark ages, he might have imposed on the public without impeachment, such mystic conundrums for Hebrew lore; but it is too much in the present enlightened state of criticism, to expect men to receive his Cabalistic nonsense, though delivered with the authority of an oracle."-146,

147.

To this new translation, Dr. Jones makes some valid critical objections, and then returns an answer to Mr. Bellamy's moral reasons against the common acceptation of the passage, in which he maintains an almost equally heretical theory :

2 H

Suppose the creation of the woman from the rib of the man to be one of the deep and hidden operations of God-Is it not an operation equally deep and hidden, from under the ribs of a woman? And that every man ever since should come yet this last is proved by universal experience. But if the analogy from experience be not a sufficient reply, we may, without any violence to the language of Moses, consider the whole scene as a vision, presented by God himself to teach Adam and his posterity a very beautiful moral lesson. It will be readily allowed, I presume, that a wife, if such as she ought to be, is a moral security to her husband, and ought in return to be an object of his endearment; that, as she originally came from his side, she ought ever to be at his side, even in preference to father and mother. Of this lesson the rib was an appropriate symbol, it being from its position, at once a security to the heart, and witness of its feelings, and a supporter of its functions. 'God,' says Moses, brought a deep sleep on Adam.' He thus caused him to see in the vision of a dream, or as Milton says, in a trance, one of his ribs, and some of his flesh taken away by his Creator, and formed or, as it is in the original, built into a woman. Adam, on opening his eyes, beheld with delight and surprise, her who was designed to become his mate; and he exclaims: This woman is made after my own image, and is, moreover, bone of my bones and flesh of my flesh;-being thus intended for my wife, and made to be one with myself, she shall take upon her my name.”—Pp. 157, 158.

We had marked some other pas