The narrator visits the ruined castle of Dunstaffnage near Oban, and the
ruined chapel adjacent. As night starts to fall he turns to leave, but hears
singing and prayers issuing from the chapel, though it is deserted. 'Has some
disembodied spirit returned to the scene of its former devotions, to renew the
orisons of departed years,' he wonders, 'or may this strange phenomenon be
traced to natural causes?' (3–4). He discovers that the sound was coming
from a youth who had been praying and singing behind a rock. He explains the
'philosophy of sound, and the nature of an echo' to the youth, and demonstrates
the phenomenon to him (5). He muses on the 'influence which such a phenomenon
might have had on superstitious minds, and the uses to which it might have been
put in the days of Popish delusion' (6). The youth observes that, not long
before, he would have responded with superstitious terror to the phenomenon,
but that now he knew something of the grace of God 'as manifested in Christ
Jesus; something of his Holy Word, and watchful care over his people, and [he]
could not believe that he would allow the course of nature to be inverted, for
the poor object of frightening a travelling merchant out of his wits' (7).
Robert Westbrook, who is on a visit to his uncle's house, awakes at 5 am on
the first day, and looks out of the window. It is dark, and he returns to bed
to think. The church bells are ringing in the new year, and he finds that they
are ringing the tune he was just thinking of: 'The stars that in their courses
roll, / Have much instruction given, / But Thy good word instructs the soul /
How it may rise to heaven!' (8). Robert has been taught to think, and his
glance out of the window furnishes him with materials for meditation.
'Thousands and tens of thousands of his own age had seen the stars, but
scarcely one out of a hundred had set a proper value upon the spectacle'. To
Robert they are connected 'not only with many pleasurable circumstances, but
with the "exceeding great and precious promises" of the word of God'. (9) In
his meditation he associates them with the Psalms, with the book of Job, and
with other portions of the Bible.
Infidelity, Natural Theology, Geology, Palaeontology, Design,
Mineralogy, Chemistry, Natural Law
Quotes
William Paley'sPaley, William
(1743–1805)
DSB CloseView the register entry >>
famous use of a supposedly undesigned and ahistorical stone as a point of
contrast for the designed watch in introducing the central analogy of his
Natural TheologyPaley, William
1802. Natural Theology; or, Evidences of the Existence and Attributes of the
Deity: Collected from the Appearances of Nature, [London]: R.
Faulder
CloseView the register entry >>.
Demonstrates that, by contrast, the geologist can give a history for the stone,
of whatever form it takes. Notes, in particular, that if the stone should
contain fossil remains, these 'might afford examples of contrivance and
design, as unequivocally attesting the exercise of intelligence and power,
as the mechanism of a watch or steam-engine [...] bears evidence of intention
and skill in the workman who invented and constructed them' (24). Observes that
all rocks are made up of minerals composed of simpler elements which have been
'at all times regulated by the self-same system of fixed and universal laws,
which still maintains the mechanism of the material world, and we can find
no account of all this beautiful and exact machinery, if we accept not that
which would refer its origin to the antecedent will and power of a
SUPREME CREATOR' (25).
Biblical Authority, Endeavour, Medical Practitioners
Applies the biblical text 'Whatsoever a man soweth, that shall he also reap'
(Gal. 6. 7) to 'the labours of life' observing that 'industry is
its own reward'. Quotes the text, 'Seest thou a man diligent in his business?
He shall stand before kings, he shall not stand before mean men' (Pr. 22. 29).
Remarks that this is fully exemplified 'at the bar, in the
college of physiciansRoyal College of Physicians
CloseView the register entry >>, and in the
senate'.
Youth's Magazine, 3rd ser. 10 (1837), 30.
Coal
Anon
Genre:
Extract
Publications extracted:
Duncan
1836–37Duncan, Henry
1836–37. Sacred Philosophy of the Seasons: Illustrating the
Perfections of God in the Phenomena of the Year, 4 vols, Edinburgh: William
Oliphant and son; Glasgow: William Collins [and others]
CloseView the register entry >>
Reflects on the 'paternal Providence' evinced by coal deposits, especially
in Britain, 'the land of manufactures', and America, 'the new country'. Relates
that the wonder is increased when it is considered that the organic remains
were deposited under tropical climate conditions. Observes: 'A mystery hangs
over the subject which the geologist, with all his zeal and acuteness, shall
probably in vain attempt to penetrate'.
Kitto, ed.
1836–38Kitto, John, ed.
1836–38. The Pictorial Bible: Being the Old and New Testaments
According to the Authorized Version, Illustrated with Many Hundred Wood-Cuts,
Representing the Historical Events, After Celebrated Pictures, the Landscape
Scenes, from Original Drawings, or from Authentic Engravings, and the Subject
of Natural History, Costume, and Antiquities [...], 3 vols, London: Charles
Knight
CloseView the register entry >>
Relevant illustrations:
wdct.
Subjects:
Geology
The plate depicts the mountains of Lebanon, which 'form the root of the
whole mountain system of Palestine' (37). The text gives a description of the
mountains, including a brief geological description taken from
John L
Burckhardt'sBurckhardt, Johann Ludwig
(1784–1817)
ODNB CloseView the register entry >>Travels in Syria and the
Holy LandBurckhardt, John
Lewis 1822. Travels in Syria and the Holy Land, London: John
Murray
CloseView the register entry >>. Observes that the 'geological structure of the mountain
of Lebanon has not been examined with much attention'. Considers Burckhardt's
discovery of fossil shells 'rather important, as seeming to shew that the
structure of the mountains is not of a primitive but of either mountain or
transition limestone'. (38)
Argues from the Bible that the better tenets of the 'heathen
philosophy as it has been falsely called' were derived from 'a purer
faith which must have preceded it', corrupted by intellectual arrogance (51).
Reports that the later heathen philosophers saw 'the short-coming of their
previous conceptions, and their utter incapacity to "glance a thought half-way
to God," or rise from any created object to the immortal, eternal, and
invisible Jehovah'. Relates of 'the votaries of what is unwarrantably called
Platonism' that while they 'regarded the various intelligences of the heavenly
world as so many steps in the ladder' they hesitated 'before they instituted a
connection between even the very lowest of these, and any thing so debased as
matter'. (52) Quotes from 'one of our own poets' five stanzas which look up
through the heavens to the 'First Mover', which the essay describes as 'an
adaptation merely of the ancient heathen systems, to the brighter
discoveries of Revelation' (52–53).
Education, Climatology, Natural History, Physical Geography, History
of Science, Genius, Instruments, Astronomy, Piety
Argues that history should be viewed not as 'a mere chronological register
of certain facts and occurrences [...] but as a science enriched with treasures
from almost every source; as a connecting link between the various subjects of
contemplation which ought to occupy the thoughts of intelligent beings'.
Observes that if national character is in some degree influenced by climate,
then the study of 'natural history and geography' becomes a necessary auxiliary
to the student of history. (63) Continues: 'If, too, the nation derive any of
its glory from mind and mind's achievements, then let its literature, its
learned men—its arts and its artists—its sciences and philosophy,
share the attention they deserve. Blot from England's annals the names of
MiltonMilton, John
(1608–74)
ODNB CloseView the register entry >>,
ShakespeareShakespeare, William
(1564–1616)
ODNB CloseView the register entry >>,
BaconBacon, Francis, 1st Viscount St Alban
(1561–1626)
DSB
ODNB CloseView the register entry >>,
NewtonNewton, Sir Isaac
(1642–1727)
DSB CloseView the register entry >>, and the
glory will be departed from the times in which they walked the earth'. Observes
that the 'general manner' of attending to history is 'almost as unmeaning as
the unconnected lenses of a telescope appear to a superficial observer', but
that, when 'viewed in all its branches and relations' it presents 'objects of
great and universal interest;—even as the telescopic glasses, just
referred to, when fitted into their instrument, and applied by a philosopher,
bring within their focus, objects of glory and sublimity from the distant
regions of the universe'. Like astronomy, history also tends to 'shew forth'
the praise of God. (64)
Describes a winter afternoon's walk through the snow. It starts to snow, and
when a flake falls on the narrator's sleeve he observes: 'as I raised my arm in
order to examine it, I found it such a microcosm of design and beauty that I
was actually at a loss for words to express my admiration' (76). The snowflake
evokes a host of thoughts before melting and evaporating. Two stanzas
spiritualise the place of the snowflake in the water cycle. The narrator
observes: 'I envy not that man his feelings, who, whilst he can connect effect
with cause, and carry up his impressions from the creature to the Great
Creator, is ignorant of all those attributes which nature has no ability to
open to his restless spirit. But when the darkness of the natural mind has been
illumined from above, and the grovelling senses are raised and supported by the
elevating influences of the Word of God, I know of but one richer field for
sweet and comfortable meditation than the visible creation' (76–77).
Quotes a passage on the snowflake from
Henry Duncan'sDuncan, Henry
(1774–1846)
ODNB CloseView the register entry >>Sacred Philosophy of
the SeasonsDuncan, Henry
1836–37. Sacred Philosophy of the Seasons: Illustrating the
Perfections of God in the Phenomena of the Year, 4 vols, Edinburgh: William
Oliphant and son; Glasgow: William Collins [and others]
CloseView the register entry >>. Contrasts the feelings of a paternal providence
experienced by the narrator on observing the snowflake with the feelings of the
'natural man' (78). Observes that the snowflake teaches 'the philosophy of
common things', namely that '[e]very object that God esteemed worth making,
we should regard as worthy of observation'. In particular, even so small a
thing as a 'mere flake of snow' is the 'product of important laws'. Reflects
that the snowflake also furnishes 'a striking illustration of things
spiritual'. (79)
Begins: 'That knowledge is power is an axiom much in vogue at the
present day; and it would be as absurd to deny its truth, as to assert that man
could maintain his elevated place in creation, without the constant exercise of
those faculties of reasoning and reflection with which he has been gifted by
his Creator' (80). Reflects that unless the power of knowledge is exercised
according to religious principles it will 'prove a lever to overturn all civil
and sacred institutions'. Considers it a duty to cultivate one's faculties 'to
the highest pitch of which they are susceptible' but with a view to the world
'which is to come' as well as to the 'present world'. This life is a state of
probation, and anything which 'diverts out thoughts from this, is only an
impediment on our heavenward journey'. Quotes from the
Great InstaurationBacon, Francis
1620. Instauratio magna, London: Joannem Billium typographum
regium
CloseView the register entry >> of
Francis Bacon (1st Viscount
St Alban)Bacon, Francis, 1st Viscount St Alban
(1561–1626)
DSB
ODNB CloseView the register entry >> a passage ending with the conclusion that 'all knowledge
is to be limited by RELIGION, and to be referred to use and
action'. Thus 'consecrated by religious principle', religion is not only
immensely powerful but also immensely beneficial. Relates that 'NewtonNewton, Sir Isaac
(1642–1727)
DSB CloseView the register entry >>, and
BoyleBoyle, Hon Robert
(1627–91)
DSB
ODNB CloseView the register entry >>, and
LockeLocke, John
(1632–1704)
DSB CloseView the register entry >>' were Christians
whose 'science was consecrated to sacredness'. They were pious and humble, and
it is 'to such men that we owe those discoveries which are of most value'. (82)
Relates that all three were intensely concerned with their religious devotions
and with the study of the Bible. Suggests that they should be 'our models in
our enquiries after truth'. Contrasts their pious example with 'the miserable
conduct of the disciples of "science falsely so called", with the tortured and
feverish life, and miserable death, of the infidel', referring particularly to
David HumeHume, David
(1711–76)
DSB CloseView the register entry >>,
Edward GibbonGibbon, Edward
(1737–94)
ODNB CloseView the register entry >>,
and
François M A de VoltaireVoltaire, François Marie Arouet de
(1694–1778)
DSB CloseView the register entry >>.
(83)
Frances Woodley asks her father for 'some arguments in support of the
important sentiment, that there is a God' so as to be 'armed against any
suggestion to the contrary' (84–85). Her father quotes from
Stephen CharnockCharnock, Stephen
(1628–80)
ODNB CloseView the register entry >> the observation
that 'Atheism has been very properly considered as a disease of the
heart rather than of the head'. The atheist has 'lost his wisdom,
and the right notion of God and divine things, which were communicated to man
by the creation'. Mr Woodley offers as the 'first argument against the atheist'
the manifestations of the being and attributes of God in the creation. (86) At
this and other points, Frances relates his observations to biblical quotations.
Quoting
William PaleyPaley, William
(1743–1805)
DSB CloseView the register entry >>, Mr Woodley invokes the
cosmological and teleological arguments. He reviews the natural world, and
especially its 'produce', before finally considering the human species.
He makes a particular argument from the design apparent in animal instinct and
also argues from conscience and from 'the consent of all nations'. He observes:
'Although to an atheist, an appeal to the sacred Scriptures would be no proof,
yet it must be confessed, that what is only inferred from a survey of the works
of creation is there asserted'. This is 'sufficient for the humble Christian,
whose faith removes every doubt'. They reflect on the vastness of God, and Mr
Woodley observes that it is 'said of
Sir Isaac NewtonNewton, Sir Isaac
(1642–1727)
DSB CloseView the register entry >> and
Dr. ClarkeClarke, Samuel
(1675-1729)
DSB CloseView the register entry >>, that they never mentioned
the name of God, without a solemn pause' (89).
Narrates the creation of Adam and the divine warning: 'In the day thou
eatest thereof thou shalt surely die!' (Gen. 2. 17). Reports that
'[p]hilosophers and anatomists seek in vain for the deathless principle, and
the infidel because he finds it not, boldly asserts that there is no such
thing; and when a gentle voice is heard exclaiming "I am the resurrection and
the life", he thinks it but an idle fable'. (93)
Argues that, while the 'Scriptures offer insurmountable proofs of their
truth to the understanding; the strongest proof of which they are capable is
that which they address to the heart'. Observes that this appeal is to a
'renewed' heart, 'averted, from the general objects of pursuit and preference,
and attracted to different or contrary objects'. When a heart 'familiar with
the beauties, the glories, and wonders of nature—of art—of science'
is re-born and drawn away to religious sympathies, critics call it 'cant, and
weakness, and degeneracy', when in fact it is 'as high and pure a feeling and
motive above science' as science is 'above the habits, the feelings, the
enjoyments of the savage state of man!'. (120) As the educated savage pities
the uneducated, 'so the christian, properly so called, has no feeling but of
pity for those who still despise the pure influence of christianity. He is a
botanist, a chemist, an electrician, an anatomist, a physiologist, in his
admiration of these elevating sciences; but he is an anatomist of the mind, and
a student in immortality'. It is to such a heart that the strongest biblical
evidence is addressed: 'this evidence is the assertion of the fellowship of
this heart in the sufferings of Christ'. (121)
The writer urges the instability of earthly things, and the need for divine
aid. Observes that during 'the late epidemic', such thoughts 'seemed naturally
to arise in the mind'. 'How completely, for a time, did it break in on our
domestic enjoyments'. Considers, however, that, to date, the 'lesson' has been
'gracious and gentle' and observes that so, at first, were the pestilences in
Egypt. (123)
Astronomy, Christianity, Plurality of Worlds, Anthropocentrism,
Analogy, Instruments, Light
Remarks that some dispute whether 'the Eternal Son of God' would undergo
suffering for 'the wretched inhabitants of this small globe of earth, which is
[...] a mere speck in the universe, when compared with that immensity of
worlds, and systems of worlds, which the sagacity of a great modern astronomer
[i.e.
William
HerschelHerschel, Sir William
(1738–1822)
DSB
ODNB CloseView the register entry >>] has discovered in the boundless regions of space' (125).
Questions the grounds for believing the redemption only to apply to humans.
Observes that the anthropocentrism of assuming the sun to exist only to
illuminate the earth is corrected by philosophy. Argues by analogy that the
'great Spiritual Light of the World' may illuminate other worlds.
Suggests biblical texts supportive of this view. Observes that 'if we could
magnify and bring nearer to us by the help of instruments, the great component
parts of the spiritual, as we do the vast bodies of the natural world; there
can be no doubt, that [...] a scene of wonders would burst in upon us from the
one, at least equal, if not superior to those, which the united powers of
astronomy and of optics disclose to us in the other'. (126)
The extract, from
William Jones'sJones, William, of Nayland
(1726–1800)
ODNB CloseView the register entry >>
'Letter on the Use of the Hebrew Language', argues that the Hebrew language is
'in itself instructive: its words give us light into things, in a manner
different from those of any other language in the world'. States that this
convinces the author 'of its divine original'. Gives some examples, including
the Hebrew word transliterated as 'BeReD' ('hail'), 'which signifies in
descensu, and so describes to us the physiological formation of hail:
which, as philosophers agree, is first formed into drops of rain, and, as it
falls, is frozen into hail'.
Youth's Magazine, 3rd ser. 10 (1837), 128.
Omnipresence
Anon
Genre:
Extract, Lecture
Publications extracted:
Chalmers 1817Chalmers,
Thomas 1817. A Series of Discourses on the Christian Revelation,
Viewed in Connection with the Modern Astronomy, Glasgow: John Smith and
Son; Edinburgh: William Whyte; London: Longman, Hurst, Rees, Orme, and Brown
[and 4 others]
CloseView the register entry >>
Subjects:
Astronomy, Wonder, Theology of Nature
Provides a sketch of the immensity of the distances between stars, referring
at the end to 'the majesty of that great and invisible arm, on which all is
suspended'.
Creation, Biblical Authority, Cosmology, Matter Theory
Contrasts the statement of the creation in Gen. 1. 1 with the claim of
'Philosophy' that '[i]n the beginning various atoms floating about in unbounded
space, drew into union with themselves other atoms, forming substances of
different qualities, and possessing suitable energies'. Questions where the
atoms came from, and states that philosophy has no answer: 'She argues for
centuries, wastes volumes upon volumes, and has never been able to tell us
whence came the first materials'.
Maria's father has overheard her publicly criticizing the 'strange conceits'
of the author of 'a certain treatise on a higher stage of existence' (147). He
criticizes her ostentation, and also her superficiality in having made her
comments on the basis of a review in place of the book itself. Maria asks him
whether it is not 'absurd in any writer to advance ideas which have no support
from Revelation?'. He replies that, with subjects not 'essential to salvation',
a 'writer of respectability' may with advantage suggest 'observations, though
not derived from the scriptures, yet by no means incompatible with their
contents'. 'The human mind reasons by a process of analogy and induction', he
explains; 'we believe that what has taken place, will take place again; that
one train of events, will produce its natural consequences; and we are not
mistaken'. Prompted by Maria, he declares imagination to be the most often
perverted faculty of the mind, but observes that 'so long as she is "brought
into subjection to the obedience of Christ", she may prove an admirable help
during the hours that are consecrated to meditation and research'. (148) The
remainder of the narrative concerns the dangers and value of book reviews.
Mr Ravenstone wishes to 'educate his family in that sort of knowledge which
might render them useful members of society, and furnish their minds with a
rich supply of topics for profitable contemplation' (160). The family has lived
for centuries at Carringford Lodge, and has been renowned for its piety and
social deference. The children possess 'common talents', and Mr Ravenstone has
no expectation that 'one would be the greatest mathematician of the age'. He
wishes to educate them in a 'natural' and, therefore, informal manner. (161)
The narrator relates a conversation between Mr Ravenstone and his eldest son
Edwin about the cultivation of his garden, in which the father applies the
lesson of 'industry and perseverance' to the religious life (162). They discuss
the nature of the human species and the difference between it and other animal
species, drawing a sharp distinction between human reason and animal
instinct.
Observes that geology is the only source of information regarding the age of
the earth, and that we must not therefore be surprised to learn 'that it is
much older than we before supposed' (165). Relates that, while the Bible gives
details of the creation of man and other creatures, it has nothing to say of
the creation of the earth 'except that God made it "in the beginning"; and that
it was without form and void, covered with water, and enveloped in darkness,
when He saw fit to prepare it for its present inhabitants'. The 'records of
geology' tell us what happened between these two dates. To those 'little
readers' who might ask if the earth was inhabited by 'other orders of beings'
before the human species, the writer observes that they should 'pay a visit to
the long gallery at the
British
MuseumBritish Museum
CloseView the register entry >>, if they wish for a satisfactory answer, and look at the
[...] sea, land, and flying reptiles in the upright cases round that room, and
then tell us how they were dug out of the earth, if they were never in
it'. Identifying himself as a geologist, the author distances himself from the
'theories and speculations' that geologists are 'so fond of indulging in', and
promises to question asserted 'facts' and to proceed on this 'safe ground'. The
series will consider geology 'in connexion with natural religion', taking as
the basis of its arguments 'the
workHitchcock,
Edward 1835. The Connection Between Geology and Natural
Religion, Edinburgh: T. Clark
CloseView the register entry >> of
Professor HitchcockHitchcock, Edward
(1793–1864)
DSB CloseView the register entry >>, of America'.
Quotes from Hitchcock that 'the principles of geology have been regarded not
only as hostile to revealed truth, but as favourable to atheism'. (166)
Hitchcock intends to 'invert the tables' by showing the geological evidence for
natural theology. The author considers the apparent disorder and wreckage of
the surface of the earth, referring to a section based on his own quarry near
Maidstone in which an Iguanadon skeleton was discovered (see
, A W H Bensted, 'The Earth', Youth's Magazine, 3rd ser. 7 (1834), 193–201). Extracts at great length Hitchcock's
account of the underlying order in the geological phenomena. Hitchcock asserts
that 'Geology furnishes evidence of direct and repeated acts of creative
power', and argues for a series of geological epochs interspersed with
catastrophic destructive events followed by the creation of new species by
divine fiat. He refers to the evidence from comparative anatomy of the mutual
adaptation of species within each epoch. Hitchcock asserts that 'Geology
furnishes proof of the superintending Providence of God', and argues that
each geological catastrophe has been held within defined limits, and has been
designed for some good purpose (172). Observes that, while law-like events dull
the feeling of providence, irregular but apparently designed incursions of
powerful natural agents increase that feeling. Argues that geology does this
and more: 'It shows us that the regular order of events on this globe has been
repeatedly interfered with' (173). By preparing the mind to accept the
likelihood of miracles, geology thus prepares the way for the reception of the
Bible.
Argues that 'Geology furnishes numerous illustrations of the Divine
Benevolence' (190). Illustrates this from the 'formation of vegetable
soil', 'the exposure of useful strata', 'the making of hills and
valleys', and 'the bringing [of] metals to the earth's surface'
(190–92). On a miasmic theory of disease, considers that the earth's even
surface is essential for human health. Argues that the presence of metals just
below (rather than on) the surface of the earth was important to encourage the
virtue of industry.
The lesson concerning human depravity is reinforced in Edwin's mind by the
vicar's sermon. He reflects: 'I too, am AN IMPERFECT CREATURE,
pleased with the use of the powers which God has bestowed upon me, delighted
with my various attainments in literature and science; but still
unsatisfied. [...] Wealth, honors, pleasures, science [...] still leave
the proprietor poor' (193–94). He converses with his father on the
subject. Mr Ravenstone observes that those who have 'most carefully studied
human nature, even among the pagans, have acknowledged [...] an inward
depravation and corruption'. Edwin recalls that 'it was on this account that
PythagorasPythagoras of Samos
(c. 560–c. 480
BC)
DSB CloseView the register entry >> changed the name of
wise men, into lovers of wisdom'. (196) Edwin is convinced that 'man is an
imperfect creature, utterly unable to know either God or himself without a
revelation', but his father points out that 'Nature and Providence both deserve
the name of revelations, though they are "dim, distant, and low", indeed, when
compared with the gospel'. When Edwin enquires whether nature can 'give mankind
some practical knowledge of their duty, and of the things of God', his father
replies that it 'may, perhaps, but never did', and gives examples of the
religious ignorance of the ancients. (197)
Youth's Magazine, 3rd ser. 10 (1837), 199–204.
The Rescue[1/3]Gaius, 'The Rescue', Youth's Magazine, 3rd ser. 10 (1837), 218–23 Gaius, 'The Rescue', Youth's Magazine, 3rd ser. 10 (1837), 257–65
Medical Practitioners, Morality, Piety, Disease, Medical
Treatment
The narrative centres around Dr Fairfax, known all over Edinburgh for his
charitable acts and fair dealing. He encounters a boy being charged by a police
officer with begging, and ascertains the truth that the boy has been attempting
to sell his drawings in order to obtain wine to treat his genteel widowed
mother, who is ill. Dr Fairfax offers to attend the boy's mother
gratuitously.
Youth's Magazine, 3rd ser. 10 (1837), 204.
Words and Things
Anon
Genre:
Introduction; Extract
Subjects:
Education, Utility, Agriculture, Natural History, Ancient
Authorities
After some introductory remarks on his high standing as a man of science and
his character as a teacher, the obituary focuses on
Edward Turner'sTurner, Edward
(1796–1837)
DSB CloseView the register entry >>
spiritual pilgrimage.
Medical Practitioners, Piety, Morality, Medical Treatment
Dr Fairfax meets the boy's mother, Mrs McEwan, fends off her aggressive
landlady, and begins her medical treatment. When she fails to convalesce, he
removes her to a village outside the city.
Consists of further lengthy extracts from
Hitchcock 1835Hitchcock,
Edward 1835. The Connection Between Geology and Natural
Religion, Edinburgh: T. Clark
CloseView the register entry >>, although the erratic use of
quotation marks makes it difficult to determine whether there are any editorial
interpolations. Numbered headings continue the theme of the preceding part of
the serial (, Anon, 'Geology', Youth's Magazine, 3rd ser. 10 (1837), 190–93), that geology furnishes
illustrations of divine benevolence. Provides evidence of the prescient
providence of God in providing 'accumulations of rock-salt, gypsum, limestone
and coal in the earth in past ages' (228). Describes the gradual generation of
these substances. Refers to anthracite as being 'at once the main agent in the
making, and when made the pabulum of some of the wonder-working
machinery of the nineteenth century', and quotes (without citation) from
William C Bryant'sBryant, William Cullen
(1794–1878)
CBD CloseView the register entry >> poetical
'Meditation on Rhode-Island Coal' (229). Discusses the origin of limestone, and
describes the process of reef-formation using an extract from
James Montgomery'sMontgomery, James
(1771–1854)
ODNB CloseView the register entry >> poem
The Pelican
IslandMontgomery,
James 1827. The Pelican Island, and Other Poems, London:
Longman, Rees, Orme, Brown and Green
CloseView the register entry >>. Suggests that volcanoes provide evidence of divine
benevolence, since they constitute 'safety valves' for the central heat now
generally admitted to exist in the earth, and thus prevent earthquakes (231).
Considers that the existence of physical evil is 'too deep for the human
understanding' but argues that 'in every case where any contrivance is adapted
to produce more good than evil, we reasonably infer the benevolence of the
design'. Describes divine benevolence in 'adapting creatures to their
stations and circumstances'. Argues that geology 'opens to us a new field
of natural theology', but states: 'We are no advocates for attempts to deduce
adequate ideas of the power, wisdom, and goodness of God from the visible
creation alone', and makes the Bible and the Holy Spirit primary. (232)
Describes the functional adaptation of fossil saurians, while noting that
geologists have 'ventured to describe' the conditions of the earth during the
'age of reptiles, with more, perhaps, of ingenuity than of truth' (233).
Argues, from the fact of species having been conserved during the Noachian
deluge, for the probability that the ancient saurians lived between the epochs
described in the first and second verses of the Bible. Describes further the
functional design apparent in fossil saurians, using illustrations. Concludes
that, through long ages, the Deity was 'fitting up this world for the future
residence of intellectual and moral beings; and he chose to do it, not by a
miracle, but by the sole agency of natural causes' (235). Argues that it would
have been inconsistent with divine benevolence to allow the earth to remain
uninhabited during this period.
Mr Ravenstone poses the question 'WHERE AM I?' and
observes: 'You will find yourself in a sphere admirably adapted to call into
exercise all the powers of the mind, and to minister to their
gratification. You will be led to survey the beauteous scene that every
where surrounds you, and admire the wisdom and goodness of God in every part of
the universe. Nature is an extensive volume, affording an infinite variety of
subjects for contemplation and research, and the pious mind will improve it to
the best and noblest of purposes' (242). He reflects that some things require
'a course of diligent and careful investigation' in order to be understood, and
observes: 'How delightful were the feelings of the philosopher [i.e.
PythagorasPythagoras of Samos
(c. 560–c. 480
BC)
DSB CloseView the register entry >>], who had by great
application solved a difficult problem, and rapturously
exclaimed—"Ευρηχα,
Ευρηχα," "I have found
it, I have found it"' (242–43). Edwin reflects that the material world is
'passing away', and his father advises him that his studies should be
'pursued with a regard to eternity'. Mr. Ravenstone considers that greater
familiarity with 'the works of nature' leads to greater knowledge of 'the
divine wisdom and goodness' through design. In arguing for a 'future state', he
refers to the 'powers of the inferior animals' being 'perfectly suited to their
station'. (243)
Begins by asserting that the 'properties of light afford a striking
illustration of the Divine goodness and wisdom'. Observes that the structure of
the human eye has habitually been used by '[n]atural theologians' as a
'striking example' of divine goodness. Observes that the compound nature of
white light was discovered by
Isaac NewtonNewton, Sir Isaac
(1642–1727)
DSB CloseView the register entry >> using 'a simple and
beautiful experiment, which, as it must be known to many of our readers, it is
unnecessary here to detail'. (245) Describes the process of atmospheric
refraction by which a rainbow is generated, and the sense of wonder and the
religious reflections associated with it. Reflects on various biblical passages
which mention rainbows. Concludes by developing analogies between the Godhead
and the dazzling light of the sun, and between Christ the mediator and the
reflected light of the sun.
Medical Practitioners, Morality, Piety, Medical Treatment,
Disease
Dr Fairfax observes Mrs McEwan's convalescence 'with much interest and
pleasure' but is wary of the danger of relapse in 'consumptive cases' (257).
Her health deteriorates with the arrival of winter. Dr Fairfax moves her back
to Edinburgh and continues to treat her. Mrs McEwan dies, and Dr Fairfax
proposes to adopt the orphaned children, until a landed uncle does so. In the
conclusion of the story, Dr Fairfax encounters the grown-up children happily
ensconced in their late uncle's estate.
After a brief introductory dialogue, the narrator introduces Edwin's essay
on the theme 'Why am I here?'. Edwin reflects on the 'rich and extensive field'
which the world offers for observation, but remarks that 'science merely human
is at best but foolishness'. Refers to the 'polytheism and materialism' of
philosophers in Egypt, India, Greece, and Rome. (266) Reflects at length on the
attitude of humility inculcated by the immensity of space. Considers the
possible final cause of comets, and records: 'It has been conjectured that the
Deluge was effected by the near approach to the earth of the tail of a comet,
and that the final conflagration will be brought about by a similar approach of
one of these erratic planets; for in His general conduct the Almighty employs
instruments to accomplish His designs' (269).
Political Economy, Utilitarianism, Piety, Astronomy, Eschatology,
Geology, Natural History
Observes: '"The greatest good to the greatest number," is a favourite
principle in the present day, but here is every good to every body; our own
hearts right with God, and the whole earth living under the influence of his
gospel' (270). Considers that God has been, 'since the beginning of the
creation, so ordering everything in nature and providence, as to bring about
the coming of his own kingdom and glory'. The heavens 'are kept in store for
this specific end, and are daily and hourly verging to the consummation sought
for in the prayer—"Thy kingdom come!"'. The stars only last for a season
before they are withdrawn, but they 'tremble forth again' at the divine
command. Argues that on earth, '"Thy kingdom come", appears to be the language
of the inanimate creation, as well as of the lower orders of living beings. The
foundations of the earth are out of joint; and amongst "the visible and vulgar
things" around us, we think we can still discover how God has come out of his
place to punish our hereditary wickedness, and shake, by his rebuke and
thunder, the desecrated earth'. (271) Invokes at length the natural scenes of
summer as sometimes unreadable signs of the consummation of divine purposes.
Reflects that the decay and renewal of organic life is suggestive of the divine
renewal of the creation. Urges the reader to search within themselves 'for the
spring that is to set the car of triumph on its victorious march' (274).
Contrasts the immaterial soul of the human species with the mortal substance
of other animals. Relates this to the biblical account of creation. Contrasts
the inventions and discoveries of humans with the instincts of other animals as
evidence of a divine resemblance and an immaterial soul. Focuses particularly
on man's 'thoughts piercing into the darkness of matter—his sharp skill
and industry, applying, even changing, its contents and tendencies;—from
poisons, extracting healthful—from nourishing, deadly
qualities;—refining, if not creating elements; making a heat to melt the
diamond, a cold to freeze quicksilver, or liquefy gases, whose re-conversion is
too formidable for extensive experiment, and might convulse an hemisphere!'
(281).
Provides an account of the 'most remarkable of the fossil sea-lizards', the
ichthyosaurus and the plesiosaurus. Describing the plate, which represents
specimens of both genera, the writer observes: 'Restored figures of both
these lizards are to be met with in several geological works; but they are here
represented exactly as they were disinterred from the earth, and have
consequently all the value of documents'. Claiming to have 'no theories
to propose in these geological papers', the writer recommends readers to make
themselves acquainted with the facts concerning these and other
palaeontological specimens, with a view to comparing them with extant species.
Observes that it 'can scarcely be considered necessary that we should raise our
voice against that antiquated notion, that these fossil remains are mere freaks
of nature, created originally in the state in which they are now found, and
which were never clothed with flesh and sinews at all, nor animated with the
breath of life'. (290) Argues briefly against this position.
Mr Ravenstone provides his son with written comments on his essay. He
reflects that, while astronomical knowledge is based on observation ('We make a
great mistake in supposing books to be the sources rather than the
media of knowledge'), it also requires the 'exercise of other faculties
of the mind'. Urges that the world is replete with subjects for observation:
'We know, comparatively, little of the wonders of creation, for much remains,
and will still remain, to be explored'. (297) Discourses on some of the more
minute aspects of the natural world. These include animal tissues, the
molecular basis of matter, the cellular nature of fungi, and the minuteness of
'animalcules'. These instances are used to illustrate 'the special providence
of God' (299). Discusses sensibility in animals, and 'the class of
zoophytes, which partakes of the nature of animals and plants'. Refers
in his descriptions of zoophytes not only to published sources, but to his own
observations on trips to the coast, and to their planned 'visit to the
British MuseumBritish Museum
CloseView the register entry >>, where we may see
several specimens' (301). Urges that botany and 'fossils and
minerals' are also interesting subjects for study (302). Observes of the
last two that these sciences not only excite the 'wonder at the wisdom and
power of God, and the adaptation of the treasures of the earth to the uses of
man', but that they can also 'promote his health and comfort, and aid his views
in his commercial transactions'. Reports that '[t]o the granite stone of
Cornwall, London is indebted for the handsome
Waterloo bridgeWaterloo Bridge
CloseView the register entry >>'. Argues that
'[a]ll nature becomes our instructer [sic], and the works of nature, rightly
improved, lead us to God'. (303)
Describes the pterodactyl in detail, using an engraving based on a specimen
in the
British MuseumBritish Museum
CloseView the register entry >>, and contrasting it
with the modern flying lizard, Draco volans. Notes that the 'singular
creatures' described in this series of articles may 'belong to the earliest
population of our earth, as they are found in strata supposed to have been
formed in a very remote era'. Refers to the existence of palaeontological
specimens from later epochs, but defies the reader to discover any similar
creatures alive at the present day. Considers the 'succession of species' to be
'the strongest point in geology'. Observes: 'We do not think [...] that the
most enterprising of our naturalists will ever discover one of the
animals alluded to, amongst those which now exist'. (326) Gives a lengthy
extract from
Georges CuvierCuvier, Georges
(1769–1832)
DSB CloseView the register entry >> relating to the
improbability of previously unknown species of large quadruped being found in
remoter parts of the world.
The narrator describes the good effects which Mr Ravenstone's questions had
on Edwin, 'who embraced every opportunity that reading and observation
afforded, to add to his stock of knowledge'. By a systematic programme of
reading, 'he found himself better acquainted with men and things, so that he
could now converse with ease and freedom, and by conversation elicit from
people of learning and attainments, a numerous body of facts'. His father was
pleased to see 'that the sanctified knowledge of history and the sciences,
instead of diminishing the love which the Christian feels to God, increases it,
and enables him to perceive God in all things, and to find all things in God'.
(344) On a walk, Mr Ravenstone is pleased to find Edwin 'deeply engaged in the
study of the works of God, and wrapt in contemplation', and is pleased to see
the 'habits of ASSOCIATION' he has formed. They discuss the
associations of a tall oak tree, and then discuss the different kinds of
association. Mr Ravenstone gives an anecdote (from
John
Abercrombie'sAbercrombie, John
(1780–1844)
ODNB CloseView the register entry >>Inquiries Concerning the Intellectual
PowersAbercrombie,
John 1830. Inquiries Concerning the Intellectual Powers and the
Investigation of Truth, Edinburgh: Waugh and Innes
CloseView the register entry >>) of a woman whose recovery from typhus fever was aided by
happy associations. He describes the mnemonic system of association used by
Gregor von FeinaigleFeinaigle, Gregor von
(1760–1819)
ODNB CloseView the register entry >>. He urges
the importance of 'reflection', observing that to reflect 'is to throw back
light, already received, not to originate or impart it; consequently, they err
very seriously who think that they can find out God whilst He gives them no
light to do it' (347). Refers back to an earlier discussion (see
, Richard Cope, 'Conversations at Carringford Lodge. No. II. What am I?', Youth's Magazine, 3rd ser. 10 (1837), 193–99) on the inadequacy of natural reason,
and the necessity of 'God's word and Spirit' to furnish religious light.
Reflects on the power of God as manifested in human anatomy and other divine
works. Edwin introduces reflections on divine providence, but Mr Ravenstone
concludes the conversation by turning it to human sinfulness, observing: 'all
subjects should be guided by a pious reflection into a holy and practical
tendency. The very creation of the world will thus lead us to the new creation,
the necessity of that new birth effected by the same author, and directed to
the same end-his glory' (350).
Superstition, Astrology, Prognostication, Imposture, History of
Science, Astronomy, Observatories, Mechanics, Engineering
Relates of the ancient Babylonians that the 'superstitious worship of the
heavenly hosts led to the profession of astrology, and the priests were the
sole observers of the heavenly bodies'. Describes the imposture of the priests
in exploiting the prevailing superstitious terror of solar or lunar eclipses.
Observes that the 'learning of the Chaldeans seems to have been considerably
exaggerated', but that the sciences with which they were chiefly acquainted
were 'astronomy and mechanics'. Describes some of their astronomical
discoveries. (364) Observes: 'If what is said concerning their speculations
regarding comets be true, we have reason to think they had attained
considerable progress in astronomical science' (364–65). Considers that
the buildings of ancient Babylon convey a very high impression of the
mechanical skill of the people.
The account of the cedars of Lebanon relates chiefly to biblical themes, and
to local traditions respecting the trees. Recording the fact that they thrive
above the point 'where all other vegetation expires', the writer notes that
this astonishes the 'people of the East', and continues, 'and I do not know if
men of science would not be astonished also'. A final meditation concerns all
the prayers that have resounded under the branches of these trees, all
acknowledging God 'and adoring him in his natural manifestations!'. (373)
Edwin asks his father to give a 'parlour-lecture on some congenial subject'
to a small party of friends on the occasion of his birthday. Mr Ravenstone
lectures on the subject of reason. He divides the subject into three parts,
following
John
Abercrombie'sAbercrombie, John
(1780–1844)
ODNB CloseView the register entry >>Inquiries Concerning the Intellectual
PowersAbercrombie,
John 1830. Inquiries Concerning the Intellectual Powers and the
Investigation of Truth, Edinburgh: Waugh and Innes
CloseView the register entry >>: 'the collection of facts, the tracing of causes, and the
deducing of general principles' (374). Urges the 'rigid examination and careful
analysis' of even the lowest of animate and inanimate forms, to establish their
identity, illustrate their economy, or to read their history. 'Such an accurate
method of investigation will go very far towards proving that all natural
objects are volumes of no ordinary interest, that sermons are indeed to be
found in stones, and good in every thing'. (375) Urges the importance of
careful observation, as demonstrated by artists. Exemplifies the importance of
accurate observation by reference to an illustration of a Megatherium claw,
which was at first taken by geologists to be that of a 'beast of prey' until
'one of the more accurate observers amongst them, discovered that its curvature
was not sufficiently great, and assigned it to a creature feeding upon herbs'
(376). Urges the importance of accurate observation prior to the tracing of
causes by reference to
StraboStrabo
(64/63BC–c. 25AD)
DSB CloseView the register entry >> mistaking fossil shells for
petrified lentils. Discusses the more cautious approach of the modern geologist
observing and reasoning on petrified bones. Seeking to deduce general
principles, he asserts that wisdom pervades 'every work of the Deity', and that
'this alone is sufficient to bring us out of the debasing slavery of atheism'.
Asserts that the divine providence apparent in nature is yet more important:
'The "undevout astronomer" may tell us that the majesty of God is most
conspicuous in the planetary worlds around us; but we prefer to look for his
providential care in the flower that gems our pathway'. (379)
Controversy, Error, Astronomy, Instruments, Ancient Authorities,
Unbelief, Progress, Invention, Steam-power, Machinery, Chemistry, Religious
Authority
Describes different classes of bigots, including 'philosophical
bigots, who condemn the sentiments and opinions of all others, and regard
theirs only as right'. Observes: 'What opposition was at first made to the
NewtonianNewton, Sir Isaac
(1642–1727)
DSB CloseView the register entry >> system, by those who
persisted that the world was not an elliptical ball, but like a plate. A
Florentine physician could not be persuaded to look on the heavens through a
telescope; being asked the reason, he replied, "Lest it should make me stagger
concerning
Aristotle'sAristotle
(384–322 BC)
DSB CloseView the register entry >> principles, which I am
resolved to maintain as long as I live"'. (380) Urges the parallel with those
who turn from the Bible or the preached word. Argues that bigotry is 'injurious
to the progress of science as well as of religion' (381). Under its dominion
the 'power of steam would have been unexplored, and that of mechanism in a
great degree unknown. The brilliant light produced by gas would not have
enlivened the metropolis. Astronomy, chemistry, and machinery would have
remained in their incipient state; for, according to the dictum of bigotry, we
must be statisfied with things as they are, and believe only what the church
believes, without proving all things and trying the spirits whether they
be of God' (382).
Geology, Theology of Nature, Time, Controversy, Museums, Fieldwork,
Wonder, Astronomy, Piety, Progress, Natural Economy, Design, Feeling, Gravity,
Chemistry, Electricity
Publications cited:
Hales 1837Hales, Charles
1837. The Theory of Electric Repulsion Examined: In a Series of Experiments
on Certain Properties Attributable to the Elements which Constitute Electric
Excitation, Adduced Principally to Show the Non-Existence of Repulsion,
London: printed for the author
CloseView the register entry >>
In summation of the series, writes under the numbered heading: 'Geology
enlarges our conceptions of the plans of the Deity'. Considers that 'a
belief in periods of time immensely long, during which geological changes have
been developing, is the fundamental idea that enlarges our conceptions of the
plans of Jehovah'. Argues that the immensity of geological time is one point on
which all geologists agree, despite their disagreements on other subjects.
Observes that this might be doubted by those studying geology 'in the cabinet',
but not by those studying 'the strata in the mountains'. Reflects on the vast
enlargement this demands in 'our views of the plans of the Deity', and
speculates that the history of the earth may only be one part in a larger
system. (385) Considers it as inappropriate to be alarmed by this enlarged view
of time as by the enlarged view of space ensuing from modern astronomy.
Questions why any would be 'unwilling to have their souls enlarged and
refreshed by the mighty plans of the Deity, which these now kindred sciences
develop'. Considers that the 'progressive improvement which the state of the
globe seems to have undergone in past ages, and is now undergoing, presents the
plans of the Deity to our contemplation in an interesting light'. Argues that
there has been a progressive increase in the numbers and complexity of
creatures, and that in each epoch there has been 'the same admirable adaptation
of the different parts and processes of nature' as at present. Argues that the
divine plan has always exhibited the same 'real good' behind every 'apparent
evil'. Observes that 'we cannot but regard the tremendous revolutions which the
earth appears to have undergone with painful emotions, and as evidence either
of penal inflictions, or of a defect of contrivance on the part of the
Creator'. However, 'every revolution of this kind is improvement', and 'its
object was to fit the world for more numerous and perfect beings'. (386)
Reflects that only two of the 'controlling principles' of the universe have
been discovered to date: the 'great Mechanical Power' of
NewtonNewton, Sir Isaac
(1642–1727)
DSB CloseView the register entry >> and the 'chemical power'. 'A
third, perhaps, the Electrical Power, may yet be disclosed by some future
Newton'. A footnote suggests that 'the results at present attributed to
gravitation will probably soon be generally referred to electricity'. Argues
that chemistry is responsible for the 'perpetual change' in nature. Observes
that change is often associated with 'painful emotions' and is 'usually
regarded as a defect or penal inflection, rather than a wise and universal law
of nature'. Accepts that 'the diseases and dissolution to which man is subject'
must be viewed in this light, but concludes that geology and astronomy show
that 'perpetual change of form and condition is a universal law of nature',
affecting the inorganic as well as the organic creation. (387)
Argues that there is an 'increasing agency' at work in eroding mountains, as
evidenced in diluvial deposits and rock striations, and that the solid strata
also show signs of continuous change. States that the geologist also strongly
suspects from astronomical facts that other worlds are undergoing the same kind
of progressive changes. Describes comets as in 'the very earliest stages of
those transmutations', being hot and gaseous. Suggests that an even earlier
stage is represented by nebulae, 'consisting apparently of the materials out of
which comets might be formed'. (403) Considers that the Moon is 'so far
redeemed' from excessive volcanic action as possibly to be adapted to the use
of some organized beings, but doubts that it has 'water, or any atmosphere,
upon its surface' (403–04). An editorial footnote questions whether this
is really doubtful. Considers it possible that the Moon or Jupiter may be
inhabited. Reporting conjectures that the asteroid belt may have been caused by
the bursting of a planet between Mars and Jupiter, reflects that such a
'terrific disruption' might have happened in accordance with 'wise and
benevolent plans' (404). Considers meteors and disappearing stars to be
evidence of astronomical change and progress. Argues that these speculations
give an enlarged sense of the divine plans. Notes the 'melancholy interest'
taken by poets and 'sentimentalists' in the 'perishable nature of created
things', but observes that it is less melancholy if 'this tendency to
dissolution be regarded only as one of the necessary forms through which matter
passes, in its progress toward improvement, and as necessary to the
preservation and happiness of the universe, as in fact an essential feature of
a sublime and far-reaching plan of the Deity' (405). In conclusion, hopes to
have 'thrown light enough into this almost unexplored field, to satisfy
intelligent minds that they may obtain such glimpses of the purposes of the
Deity, as will excite emotions of reverence and love towards the infinite Mind
that is capable of continuing and executing such plans' (406).
Edwin reflects in private upon the topics of his father's lecture, and
reviews the questions presented to him as recorded in his common-place book.
'He saw himself in the centre of a boundless circle, and whether he surveyed
the heavens above or the earth below, or the plants and animals which existed
on its surface—all was wonderful' (410). He is moved to utter a hymn of
humble praise. He condemns himself for his 'slothfulness, in not manifesting a
greater industry and activity in cultivating the powers of his mind' (411). He
writes an essay on preparing for a future state ('a better country'), which is
reproduced in the narrative. Edwin opines that knowledge of a future state
comes entirely from revelation, 'for Nature, by its changes, led to the
doctrine of materialism'. (411) Considers that reason indicates 'a state of
future felicity', but that it 'can do no more than conjecture' (412). Imagines
the scene in hell: 'The pendulum moves heavily, and as it moves gives vibration
to the doleful, heart-rending sound, which fills accursed spirits with ten-fold
horror—"Ever—ever—ever!"' (414). Mr. Ravenstone is pleased
with the essay, observing that he has learned that 'Nature', 'Providence', and
'Grace' are 'ample fields for his continued observation. He continues: 'Nature
and providence improved and sanctified, lead us to grace; and grace points to
eternal glory' (415).