'These depositories of water are scattered through the world by our
bountiful Benefactor, and are reservoirs for watering the earth, and for
replenishing the clouds, as well as for affording the means of communication
with the various places that surround them' (12).
Attempts to confute deism by arguing that, without the Christian revelation,
little can be known of God. Points to the lack of a rational monotheism in the
Augustan age, and argues that the moderns are no better placed to develop a
religion of reason independent of revelation.
The article represents life as a journey marked by the passing years as mile
stones. Begins by reflecting that genius and piety alike involve 'a kind of
peculiar mental alchymy, by which the possessor of either, if he transmute not
all things to gold, transforms them all to good or fair' (38). Considers the
history of travel, concluding with 'the scientific traveller' of the modern
day, 'who scales mountains, dips into mines, fords rivers, crosses seas,
measures Alps, and if he any where meet with a mile-stone, is sure to tell you
in learned phrase whether it be granite, schistus or pudding stone', and the
'geographical traveller' who 'wanders among hordes of savages, sleeps in huts
filled with mosquitoes, dines on bananas and hippopotami steaks, in a land
where there are no mill-stones' (39).
As a boy, the narrator made a redundant summer-house on his father's estate
into his special retreat, where he amused himself with reading, drawing, and
writing. At the age of seventeen he was introduced to natural history by a
'celebrated naturalist' who visited his father, and who initiated him 'into
some of the wonderful mysteries of natural philosophy', instructing him 'how to
class and arrange the various animals' with which he was surrounded and
encouraging him to study botany (53). He soon covered the shelves in the
summer-house with 'dried specimens of plants, carefully arranged within sheets
of blotting paper'. He sought to explain some of the 'natural wonders' which he
observed to his former nurse. She was profoundly ignorant of science, but her
remarks on such occasions 'were of infinitely more importance' to him 'as an
immortal creature' than all the lessons he received from his 'learned classical
tutor' or the visiting naturalist, for she led his thoughts to his creator.
(54)
An extract presents a meditation on 'the distinction between a life which is
merely animal, and that which deserves the name of rational'. A
merely existing person is the animal which most closely resembles the human
species. Unlike 'all those creatures which have only a partial resemblance to
man, such as the Ape, the Ouran-outang, the Parrot, &c.', which can only
'mimic the actions of man' or 'imitate his words', the merely existing person
has 'every faculty of the human soul' and is 'capable of entertaining similar
thoughts to his prototype', but yet 'appears as if he had no mind or
understanding'. (60)
Begins by quoting the definition of 'fire' as synonymous with 'the matter
of heat, now generally termed CALORIC', from 'Nicholson'sNicholson, William
(1753–1815)
DSB CloseView the register entry >>Chemical DictionaryNicholson,
William 1795. A Dictionary of Chemistry: Exhibiting the Present
State of the Theory and Practice of that Science, its Application to Natural
Philosophy, the Processes of Manufactures, Metallurgy, and Numerous other Arts
Dependant on the Properties and Habitudes of Bodies, in the Mineral, Vegetable,
and Animal Kingdoms, 2 vols, London: G. G. and J. Robinson
CloseView the register entry >>'.
The writer's object is to discuss the properties of caloric and the 'general
effects it produces'. Discusses how it 'expands bodies', giving examples and
experiments, and stressing the relation of cause and effect. Describes the use
of heated iron rods to prevent the walls of buildings from buckling outwards.
(84)
Attributes the origin of many superstitious opinions to 'the mutual
influence of the different organs of the brain, and the consequent association
of ideas', resulting in 'a disposition to attach notions of good or of evil to
those objects which have been observed to precede, or to accompany pleasurable
or painful occurrences' (86). Gives examples of animal behaviour under
meteorological peculiarities resulting initially in their use in
prognostication, and later spreading to a more generalized superstition
concerning particular animals. Describes the rise of magic from such
superstitions, and describes it as becoming 'a fatal impediment to the progress
of science throughout succeeding ages'. Describes various superstitions
relating to animals. Cites the tenth chapter of
Forster 1813Forster, Thomas
Ignatius Maria 1813. Researches About Atmospheric Phaenomena:
Together with Meteorological Journals, etc., London: T. Underwood
CloseView the register entry >> for further
reading.
Design, Theology of Nature, Providence, Anthropocentrism
Observes rhetorically: 'surely when we pause and reflect on all the works of
creation, and the inexhaustible variety of nature, we shall be constrained to
avow that "it is the finger of God"' (89). Argues that, while all of creation
attests to the greatness and power of the creator, 'it is in connexion with
ourselves that we must seek for instances of his love. He has not
only framed the stupendous orbs which glitter in the firmament, but he has
regulated their motions, and appointed them to be the dwellings of beings, whom
he has endued with all that constitutes man; whose peculiar stations he has
determined, and has placed each in the situation which is most suited to him:
who causes the whole economy of nature to contribute and be subservient to
their comforts, and has himself afforded them a way to everlasting happiness'
(90). The remainder of the article focuses on the character of God as saviour
of the world.
Observes that the 'progress of invention and improvement has been,
especially of late years, prodigiously rapid'. Argues that such knowledge
dwells in 'the minds of the present generation of men', and that although it is
'recorded in books, or embodied in the various works and structures of man',
these are nothing unless they are read and understood. Urges that the present
generation will soon pass, and that it is therefore necessary that its
knowledge should be acquired by the next generation unless it is to be 'lost
for ever'. (94) Argues that 'it depends mainly on each individual, what part he
will bear in the accomplishment of this great work'. Asserts the progressive
tendency of knowledge, and argues that knowledge is a 'patrimony' that is
'shared out anew' in each generation, referring approvingly of the
'system of free schools'. (95)
Letter, Introduction; Extract, Short Fiction, Letter; Afterword
Subjects:
Gender, Education, Amusement, Lecturing, Universities, History of
Science, Chemistry, Instruments, Nomenclature, Utility, Reasoning
The narrator introduces an extract from an 'unedited manuscript', hoping
that, since the magazine's pages are 'open to useful knowledge as well as
religious instruction', the extract will be found to contain observations of
profit to 'female students'. The narrator of the apparently fictional extract
records that Miss Hamilton took her country friend Mrs Montgomery to attend
some of the popular lectures delivered to ladies in Edinburgh. A letter of Mrs
Montgomery describes a visit to 'college' to hear a lecture on chemistry. She
writes: 'It was a new thing in the history alike of science and the sex, to
find female students in the lecture-room of a professor, in this
celebrated universityUniversity of Edinburgh
CloseView the register entry >>'. (118) She
went chiefly from curiosity, and describes those who attended. She describes
the apparatus, including things 'so strange' to her 'unlearned vision, that the
whole combined might have been imagined the laboratory in a lunatic asylum'.
The lecturer went 'gravely over the details of science', although the ladies
seemed 'too little pre-disciplined to understand him'. (118) The 'nomenclature
of science' caused particular difficulties. Mrs Montgomery writes that it would
take uncommon courage 'to hear young ladies talking in a drawing-room of
horizontal strata, alluvial soil, high induration, fluoric acid, glucina,
itria, flushing and puddling'. She finds it odd 'that almost the only subject
of popular lectures in this country should be that of chemistry, which of all
others seems to be least likely to be beneficial to women'. She argues that the
immediate utility of knowledge is not so important as the development of the
faculty of reasoning, but that the 'unwieldy technicalities' of physical
science make it less appropriate for women than other subjects, especially
belles lettres. (119) Nonetheless, Mrs Montgomery welcomes this 'highly
popular lecture', considering that it 'augurs well for the future' and is 'a
breaking-up of the prejudices of the public mind against that higher,
intellectual, and scientific education, of which women in the rapid advancement
of society in every rank of life, must very soon become the subjects' (120).
The letter ends with a reference to books on 'learning foreign languages
without the previous study of grammar' (apparently a reference to the system of
James
HamiltonHamilton, James
(bap. 1740–1827)
ODNB CloseView the register entry >>). Mrs Montgomery remarks: 'when I heard the author say,
that it was possible to form a language on mathematical principles, and that
the chemical language of
LavoisierLavoisier, Antoine-Laurent
(1743–94)
DSB CloseView the register entry >> was of that nature, I felt
that I had not much faith in his theory' (120–21). The afterword
advocates the utility of the study of literature by women, especially as
potential instructors of the young, within the context of Christian piety.
Reviews the Bible in the style of an ordinary book review. Observes that it
will be of interest to the historian and the biographer, adding: 'Chronology,
genealogy, geography, zoology, are also interesting' (136).
Medical Treatment, Human Development, Miracle, Morality,
Faith
Recalling her childhood, the narrator observes: 'It is certain that parents
can no more give a new nature to a child than a physician can give a new
constitution to a patient. No mere man can say to the leper, Be thou cleansed,
but he may use the means supplied by nature for relieving the sufferer, and
consequently may withhold swine's flesh from the infected person; and so far
would parents do well to imitate the wise physician: whilst humbly and piously
awaiting from above the descent of the regenerating spirit on the children whom
God has given them, they may use the appointed means for their conversion'
(148).
Youth's Magazine, 3rd ser. 6 (1833), 164–66.
On Fire[2/2]E G B, 'Fire', Youth's Magazine, 3rd ser. 6 (1833), 84–85
Concerns the 'peculiar effects' of heat on combustible bodies and fluids.
From the effect of heat on fluids, concludes that 'heat or caloric is a solid
body, composed of particles which visibly act in the medium of water'
(166).
In a reverie, the narrator imagines himself carried to a distant planet. It
is another terraqueous globe with vegetation which is similar, if grander, to
that on earth. There are, however, 'neither thorns, nor thistles, nor noxious
weeds' (169). The narrator encounters humans, living in tents, who live
perfectly in accordance with divine law, and explains to one the fallen state
of humankind on earth and the Christian plan of salvation. In turn he learns
about the pristine state of the extra-terrestrial humans. The whole narrative
is replete with biblical quotations and allusions.
According to a footnote, the theme of the poem was suggested by the
observation of 'Mr Campbell' (apparently the missionary
John CampbellCampbell, John
(1766–1840)
ODNB CloseView the register entry >>)
that 'by the beneficent provision of nature, certain bulbous plants and water
berries were made to grow in abundance' even in the African deserts, by which
lizards and field mice 'easily quenched their thirst'. The poem celebrates this
providence.
Charles, having 'read a small volume of natural history, in which the author
had treated of the nature of instinct', seeks clarification of the distinction
between reason and instinct from his father (237). His father explains that,
unlike instinct, reason is progressive and enables its possessor to learn from
experience. Charles is surprised that people should not therefore have all
learned to be religious and virtuous. His father tells him that 'Reason here
has become blinded, either through ignorance or superstition', making a
revelation necessary. Charles whether 'the philosophers of old' had 'some just
notions of a Divine Being, of the immortality of the soul, and the resurrection
of the body, although they were without the revelation contained in the sacred
scriptures'. His father asserts that their notions 'were very incorrect and
debasing to the Divine Character', and that they needed 'something beyond what
nature testified of the existence of a supreme Being'. (238)
The narrator recounts his conversion of a dying deist, whom he encountered
on one of his 'walks to examine into the state of the poor' (262). In
conclusion, he summarises his experience: 'A visit from one of the committee of
the board of health, deputed to examine the state of the town and its
inhabitants, with a view to provide against the direful effects of cholera,
discovers an infidel languishing under disease, and dying in his sin', and
converts him to Christianity (264).
Astronomy, Amusement, Piety, Wonder, Theology of Nature
'It is a delightful and instructive employment for the christian to trace
the exhaustless displays of divine power and wisdom in the works of creation'
(265). The scientific study of astronomy gives the Christian a more 'sublime
and wonderful' conception of the exercise of divine power and intelligence.
Provides a brief survey of astronomical objects, starting with the earth as a
planet. Acknowledges that the 'man of science' derives 'high pleasure' from
observing their movements, but contrasts the view which the 'humble and sincere
christian' takes of 'these great displays of the wisdom and power of God' with
the 'mean' view of the 'mere philosopher' (266). Asserts that the Christian can
view the heavens 'in relation to God as his Redeemer' (267).
Alfred, 'the eldest child of respectable parents' has long shown a taste for
the study of physic, and at the age of sixteen is removed from school 'under
the idea of his being speedily placed with a country surgeon' (298). He spends
six weeks on a summer tour around England with his uncle and cousins, and
travels to his grandfather's on his way home. He is attentive to his pious
grandfather, but announces that his six-week tour has put 'great doubts' in his
mind about entering the 'profession of physic' (301) He thinks that there is 'a
great deal very disagreeable in the life of a surgeon', and that he would like
other professions better. He does not fear the study, but opines that 'the
compounding of medicine is very dull, and very inglorious too; only consider,
for a young man of a fine mind to be occupied in pounding with a pestle and
mortar, and weighing grains of magnesia'. He adds that 'a surgeon has not his
time at his command' and suffers constant demands, without gaining glory. (302)
These thoughts have been prompted by his encounters during his tour with the
ArmyArmy
CloseView the register entry >> and
NavyRoyal Navy
CloseView the register entry >>, which he considers to offer more
honoured professions. Alfred and his grandfather agree to have further
discussion on the subject at a later time.
'Natural objects, properly improved and skilfully applied, present a fine
subject to a spiritual contemplative mind'. Quotes from an unknown source the
'account given by naturalists' of the production of rain: 'Vapours rising from
the earth, exhaled by the sun and intermixed with air, form clouds, which being
increased by the addition of other vapours, and driven together by the force of
winds, run into drops and fall upon the earth as rain'. (307) The remainder of
the article develops analogies between rain and 'the word of God' (308).
Youth's Magazine, 3rd ser. 6 (1833), 313 and facing.
The Primitive Settlements of the Descendents of Noah
Physical Geography, Biblical Authority, Geographical Distribution,
Human Species, Race
'We purpose, during this and succeeding volume, presenting our readers with
a series of Scripture Maps'. Observes that the 'situation in which Noah and his
children were placed was very central, and there was ample scope, as their
descendents multiplied, to extend their settlements on every side'. The map
depicts Europe, Asia, and north Africa, and relates these areas to the
descendents of Ham, Shem, and Japheth.
[Henderson 1818]Henderson,
Ebenezer 1818. Iceland; or, The Journal of a Residence in that
Island, During the Years 1814 and 1815. Containing Observations on the Natural
Phenomena, History, Literature, and Antiquities of the Island; and the
Religion, Character, Manners, and Customs of its Inhabitants. With an
Introduction and Appendix, 2 vols, Edinburgh: Oliphant, Waugh and Innes;
London: T. Hamilton [and 2 others]
CloseView the register entry >>
Publications abstracted:
Lyell 1830–33Lyell,
Charles 1830–33. Principles of Geology: Being an Attempt to
Explain the Former Changes in the Earth's Surface, by References to Causes Now
in Operation, 3 vols, London: John Murray
CloseView the register entry >>
Relevant illustrations:
eng., wdct.
Subjects:
Geology, Wonder, Heat, Vulcanology
The article presents a lengthy extract from
Henderson 1818Henderson,
Ebenezer 1818. Iceland; or, The Journal of a Residence in that
Island, During the Years 1814 and 1815. Containing Observations on the Natural
Phenomena, History, Literature, and Antiquities of the Island; and the
Religion, Character, Manners, and Customs of its Inhabitants. With an
Introduction and Appendix, 2 vols, Edinburgh: Oliphant, Waugh and Innes;
London: T. Hamilton [and 2 others]
CloseView the register entry >>,
describing geysers in Iceland. An afterword details 'the simple and ingenious
way by which
Mr. LyellLyell, Sir Charles, 1st Baronet
(1797–1875)
DSB
ODNB CloseView the register entry >>, in his
"Principles of
Geology"Lyell,
Charles 1830–33. Principles of Geology: Being an Attempt to
Explain the Former Changes in the Earth's Surface, by References to Causes Now
in Operation, 3 vols, London: John Murray
CloseView the register entry >>, accounts for these grand operations of nature', with an
extracted diagram (328). A final note records that Lyell 'applies the same
principle,—the agency of steam upon melted lava accumulated in cavities
in the bowels of the earth—to account for the eruptions of volcanoes,
and, though not absolutely demonstrated, there is every presumption in favor of
its probability' (329).
The narrator describes a rural walk on a 'sultry afternoon in August'. He
wearies himself 'in the fruitless chase of a brilliant dragon-fly' which proves
'too nimble to allow himself to be placed in [his] cabinet'. He enters a wood
by the bank of the Thames, and encounters 'a gentleman reaching forwards,
supporting himself by an overhanging branch of a tree, to secure a small plant'
blooming on the surface of a 'deep and shaded spring' (336). The branch breaks,
and the narrator rescues the gentleman, who proves also to be 'an enthusiastic
admirer of the works of nature'. They compare specimens, and the narrator
observes that he has been reflecting on how delightful it is to 'look through
nature up to nature's God'. His companion agrees, but contrasts those who in
quoting that sentiment 'feel not its force', and are actuated merely by the
'same emotions' as the superstitious heathen, with those who view such scenes
as the creation of their 'reconciled God in Christ Jesus' and can say 'My
Father made them all'. (337) After further conversation, the gentleman gives
the narrator an account of his early life. The son of pious parents, he used
often to walk with them in the fields, 'where every plant, every flower, that
attracted [his] attention, gave them an occasion of reminding [him] of Him who
is the "Rose of Sharon", and the "Lily of the Valley"' (338). Going to London
to train as a surgeon, he was surrounded by infidel fellow students, and
himself became impious. The students formed themselves into a 'select literary
society', and he was 'giving a course of lectures on the different departments
of Natural History, with the expressed intention of proving from them the awful
doctrines of materialism', when news came that his father was dying (339).
Through his father's death and his own subsequent illness he was brought back
to his former faith. Twenty years later he still steals an hour 'to enjoy the
contemplation of nature's beauties', and it reminds him that he once used the
'works of creation as an argument for the non-existence of the Great Creator',
as well as of the love of the saviour who subsequently redeemed him (340).
Alfred's grandfather contends that the clerical profession is often harder
work and less glorious in temporal terms than even the medical profession. He
observes that Alfred might as easily rise in the medical as in any other
profession: 'Many a man who now rides in a chariot to visit his patients, has
once compounded medicine as an apprentice; but his mind is probably more full
of care, under present circumstances, than when he sang over his work as a
young man in a surgery' (351). He urges the vanity of earthly glory, and the
importance of heavenly glory. A few days afterwards the grandfather dies.
Alfred sees the error of his ways and resolves to follow his grandfather's
advice.
Medical Practitioners, Physical Geography, Amusement, Education,
Reading, Piety
Nine-year-old Lucy Ridsdale goes to stay with her cousins, the children of
Mr Burman, 'a surgeon in full practice' who 'consequently possessed very little
leisure'. The Saturday before her return home, Mr Burman buys Lucy 'a very
beautiful geographical game' which the children are loath to put away. Mr
Burman urges them to do so, and to look out their 'books and pictures' for
Sunday. To Lucy's question whether geography is wicked, he answers 'quite the
reverse'. 'That, and every other study which shews us the extent and wonders of
creation', he continues, 'may be very profitable, if engaged in aright'.
(374) In response to Lucy's enquiry why it might not be studied on a Sunday he
observes: 'we have better studies and sweeter pleasures on the Sabbath, than
those which relate only to mental improvement. To inform the mind is good, but
to benefit the soul is far more important; and that is the especial design of
the Sabbath'. (375)
The fictional narrator, 'A Country Correspondent', relates some of his
reflections arising from the family reading in which his circle engaged on
winter's evenings. In one of these he observes: 'The inferior animals, being
possessed of instinct, come to maturity at once, and remain for ever
stationary, so that an ant or beaver to-day is not one degree more industrious,
and more ingenious, than an ant or beaver was in Eden. The bee does not build
her cell more mathematically exact in the garden of
HuberHuber, François
(1750–1831)
WBI CloseView the register entry >>, in the
19th century, than she did on the way to Timnath, two thousand years before.
But it is not so with man, he profits by the accumulated knowledge of the past'
(403).