high, and reflecting in all its parts the image of its great dross around the soul be thrown off by the discipline of Creator! THE ALPINE TRAVELERS.-"Bear ye one another's burdens."-Gal. vi, 2. A traveler, who was passing over the Alps, was overtaken by a snow-storm at the top of a high mountain. The cold became intense. The air was thick with sleet, and the piercing wind seemed to penetrate into his bones. 1 Still the traveler, for a time, struggled on. But at last his limbs were quite benumbed-a heavy drowsiness began to creep over him-his feet almost refused to move; and he lay down on the snow to give way to that fatal sleep, which is the last stage of extreme cold, and from which he would certainly never have waked up again in this world. Just at that moment he saw another poor traveler coming up along the road. The unhappy man seemed to be, if possible, even in a worse condition than himself for he, too, could scarcely move; all his powers were frozen, and he appeared just on the point to die. When he saw this poor man, the traveler, who was just going to lie down to sleep, made a great effort. He roused himself up, and he crawled-for he was scarcely able to walk-to his fellow-sufferer. He took his hands into his own, and tried to warm them. He chafed his temples; he rubbed his feet; he applied friction to his body. And all the time he spoke cheering words in his ear, and tried to comfort him. As he did this, the dying man began to revive; his powers were restored, and he felt able to go forward. But this was not all; for his kind benefactor, too, was recovered by the efforts he had made to save his friend. The exertion of rubbing made the blood circulate again in his own body. He grew warm by trying to warm the other. His drowsiness went off, he no longer wished to sleep, his limbs returned again to their proper force, and the two travelers went on their way together, happy, and congratulating one another on their escape. Soon the snow-storm passed away, the mountain was crossed, and they reached their homes in safety. THE DISCIPLINE OF PATIENCE.-" All the days of my appointed time will I wait, till my change come."-Job zic, 14. Let us wait patiently, then, and look calmly up to the angry waves that rise on either side, while our frail bark lies in the "trough of the sea;" for, buoyed up by faith and hope, we shall mount again to the surface in our Master's good time. I remember once, while quite young, my interest and impatience in an experiment over a chrysalis. I had taken it from its natural position, and laid it in the sun, hoping thus to hasten a development. I desired to disembarrass it of its odious form, and emancipate it from such a prison. I found, however, that I had intermeddled with a higher work than I was called upon to do. I had undertaken a task for which I was not educated. And after lifting the gossamer fold that, but for my ignorance, would have soon opened for the issuing forth of a perfected being, to follow in its nature an upward course, I destroyed, by my premature efforts, the object of my curiosity, which fell to the earth never more to rise. It does not follow that, although waiting, we need be idle. While suppressing impatience, we are exercising a virtue, bringing our wills into subjection; and at the same time we may be usefully applying our physical powers. It is indispensable with Divine order that this darkness, of slowness of struggles and of submission. Trees are shaken by the storm, and the clods around the roots are loosened and lightened for their strength and increase. Could we but bring ourselves to see that outward opposition may be the direct means of perfecting in the end our best plans, and that during a season of comparative inaction and apparent suspension of all progress a great work is silently going on, like the process of falling dew during the darkness of night, then we should be fulfilling our duty to our Maker and to ourselves. It is not half so hard to execute orders given as to wait the time for orders. Here is the true discipline which so many need, but so few attain. THE SHEPHERD AND HIS CHILD.-" If he cut off-or gather together, then who can hinder him ?”—Job xi, 10. To a lady, who was bitterly lamenting the death of an infant child, Bishop Heber related the following beautiful apologue, as one with which he had himself been affected: A shepherd was mourning over the death of his favorite child, and in the passionate and rebellious feeling of his heart, was bitterly complaining, that what he loved most tenderly, and was in itself most lovely, had been taken from him. Suddenly, a stranger of grave and venerable appearance stood before him, and beckoned him forth into the field. It was night, and not a word was spoken till they arrived at the fold, when the stranger thus addressed him: "When you select one of these lambs from the flock, you choose the best, and most beautiful among them; why should you murmur, because I, the good Shepherd of the sheep, have selected from those which you have nourished for me, the one which was most fitted for my eternal fold?" The mysterious stranger was seen no more, and the father's heart was comforted and strengthened by the kind words spoken. SORROW IN THE HEART.-"Even in laughter the heart is sorrowful; and the end of that mirth is heaviness."-Proverbs xiv, 13. A French physician was once consulted by a person who was subject to most gloomy fits of melancholy. He advised his patient to mix in scenes of gayety, and particularly to frequent the Italian theater; and added, "If Carline does not expel your gloomy complaint, your case must be desperate indeed." The reply of the patient is worthy the attention of all those who frequent such places in search of happiness, as it shows the unfitness and insufficiency of these amusements. "Alas! sir, I am Carline; and while I divert all Paris with mirth, and make them almost die with laughter, I myself am dying with melancholy and chagrin." XERXES AND THE HELLESPONT.-"Pharaoh hath said, My river is mine own, and I have made it for myself.”— Ezekiel xxix, 3. When the force of the current had carried away the temporary bridge which Xerxes had caused to be thrown over the Hellespont, on his grand expedition into Greece, he was so enraged, that he not only ordered the heads of the workmen to be struck off, but, like a madman, inflicted lashes upon the sea, to punish it for its insolence; he, moreover, affected to hold it in future under his control, by throwing fetters into it! "A striking proof," adds the historian, "how much the possession of despotic power tends not only to corrupt the heart, but even to weaken and blind the understanding." Papers Critical, Exegetical, and Philosophical. IS THE SOUL TRANSMITTED, OR CREATED?* OUR readers will indulge us in one or two remarks concerning the papers which appear in this department. We know very many of those who read these pages are interested in the discussion of theological and philosophical questions, however abstruse they may be. It is to meet this demand, as well as to indulge our own predilection for such inquiries, that this series of papers was projected and has been carried on. With an irresistible impulse to be pushing out our inquiries to the utmost verge of attainable knowledge in the profound science of man and redemption, we could not well rest without some such subject before us for inquiry and research. Indeed, we may call these our "theological recreations," for such they are to us. But it must be obvious to our readers that the limits within which these papers must be restricted, often preclude that systematic and full development of our theological and Biblical questions, which, under other circumstances, would be desirable. But we shall endeavor in each paper to give, so far as may be practicable, a condensation of the most important and striking facts and arguments upon the subject in hand. In two papers preceding, we have discussed the question of the pre-existence of the soul, and at least furnished the data for the demonstration of its incompatibility with either reason or revelation. Here, then, a new question comes up; that is, the origin of the soulwhether it is created directly by God, and imparted from him to the body; or whether it is derived, as the body is, from the parents. This is the celebrated question of creatinism or traducianism, which elicited so much discussion among "the Fathers." It is not a mere speculative question; for it holds a most important relation to the doctrine of the total depravity of our nature, and also to that of redemption. The most important doctrines of the Gospel, then, can not be separated from this question in human psychology; nor can he who would sound the depths of those doctrines avoid it, abstruse and difficult as it may seem. The general opinion, held very loosely and vaguely indeed, seems to be that the soul is created, and does not come by transmission from parents, as the body does. Many loosely infer this from the mode of Adam's creation; though no strict analogies will warrant the inference. The Romish Church has steadily received and taught it. When her purer theology became intermixed with the speculations of philosophy, the teaching of Aristotle that the soul comes into man from without Supa-from God, acquired an authority rarely questioned in that Church through all the ages that succeeded. So, also, most of the earlier Calvinistic theologians, "viewing the justice of God from the stand-point *The following are the authorities to which we have mainly referred in this discussion: History of Doctrines. By K. B. Hagenbach. The Incarnation of our Lord Jesus Christ. By Archdeacon Constitution of the Human Soul. By R. S. Storrs, D. D. of predestination," had little objection to creatinism. On the other hand, the Lutherans generally rejected it-regarding it as an offspring of heathen philosophy, unwarranted by revelation, and at war with the doctrines of the Gospel. Such is about the historical status of this question. We wonder that it has received so little attention, and that its importance in Biblical psychology is so little understood. We do not think it necessary, in this discussion, to notice the distinction some make between the "spirit" and the "soul." It is one of the niceties of modern speculation, which can avail little in an inquiry like that before us. That we may not be misapprehended, we state again what appears to us to be the fact in the case; namely, The first man was a direct work of creation, soul and body; but in all cases of descent, the soul is transmitted from the parents, as well as the body. I. This is proved, first, from original or hereditary depravity. If the body only is derived by transmission from Adam, while each separate soul is a direct work of creation; then original or hereditary depravity, so far as the soul is concerned, is a thing impossible. If each soul is created by God as it comes into existence, then it must be holy, or God must be charged with making it unholy, and thus as being the author of evil. But on the other hand, if the soul is transmitted from the parents, as the body is, the psychical conditions of those parents would also, in a greater or less degree, be transmitted a fact of which we shall make use by and by, in this discussion. We know that some have attempted to evade the force of this argument by assuming that the soul, though divinely created when it enters into connection with the depraved or sensual body derived from Adam, becomes a partaker of that sensuality. But the reader will not fail to perceive that this makes the depravity of the soul or spirit dependent upon the incident of its connection with a depraved body. So that the objector, after all, is compelled to ignore the original depravity of the soul. In fact, if we assume that the soul of each individual is a work of immediate creation, it must of necessity follow, that there can be no hereditary depravity which embraces our whole personality. Now, what is the lesson of human consciousness upon this subject? We think it not too much to say that when the individual becomes fully conscious of his moral individuality, there comes along also the consciousness that that moral individuality-in fine, the whole spiritual as well as physical nature-is involved in sin. There is no consciousness within us, which will permit us to look upon the body as distinct from the soul, and charge upon that the depravity of our nature, regarding it as a trap in which the soul has been insnared. This con. sciousness recognizes sin as the condition of our whole being-soul as well as body. Holy Writ is equally clear. It is emphatic in teaching that our depravity inheres in the psychical elements of our nature, as well as in the body. Its description of the fallen state is, that "the carnal mind is enmity against God" that "every imagination of the thoughts is only evil." It is filthiness of the spirit as well as of the flesh; and the sentence of death is upon "the soul that sinneth," as well as upon the body. We can not, then, resist the conviction that the psychical elements of our nature come by transmission and not by direct creation. For in attempting to escape from this, we are compelled either to charge the Almighty with the authorship of evil, or to deny the total depravity of our nature-either of which assumptions is inconsistent with reason and Revelation. II. The completion of the works of creation prior to the Sabbath, and the rest upon that day, may be regarded as marking the boundary line between what was immediate and what was mediate in the creating work of God. The work of creation is represented as being completed when God rested on the seventh day. "Thus the heavens and the earth were finished;" "God ended his work which he had made;" "He rested from all his work, which God created and made." This Sabbath of rest marks the transition point between the direct creative work of God and that of his mediate or administrative creation. And thus a significance pertains to God's rest on the seventh day, of deep import as the dividing line between the direct and the mediate in creation. III. The Bible does not discriminate between the manner of the soul's origin and that of the body. It speaks of the whole man as being begotten, being born. If one part of man's nature was begotten and the other created, there would assuredly be some discrimination in the Bible, when speaking upon the subject. Certain passages, it is true, assert that the soul was made by God. Thus, "The souls which I have made," Isaiah lvii, 16; "As the Lord liveth, that made us this Boul," Jer. xxxviii, 16; "And formeth the spirit of man within him," Zech. xii, 1; "The breath of the Almighty hath given me life," Job xxxiii, 4. ... It is obvious that we can not take these passages in an absolute sense-as implying direct or immediate creation. For the creation of the body is asserted with equal emphasis. Thus, "Thine hands have made me, and fashioned me round about; . . . thou hast made me as the clay; ... thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews," Job x, 8-11; "The Spirit of God hath made me; . . . I also am formed out of clay," Job xxxiii, 4, 6; "Thy hands have made me and fashioned me," Psalm cxix, 73; "I am fearfully and wonderfully made; marvelous are thy works," Psalm cxxxix, 14. What, then, do these declarations imply? Certainly, nothing less than this, that the body is created in the same sense as the soul. Not, indeed, necessarily that either is an immediate work of creation; but that both are sprung from God mediately. These and kindred passages, evidently express nothing more than that the final and absolute cause of our physical as well as spiritual being is God. IV. The creation of woman affords, at least, a presumption for the transmission of the spiritual life. Dr. Franz Delitsch, in his Biblical Psychology, says, with great force, "The act of the Divine iuaveo—in breathing-in which the psychical life of man originated, was not repeated at the creation of woman-Gen. ii, 24-for which reason Paul says-1 Cor. xi, 8-without any limitation, yuri ardpos"-the woman is from the man. In fact, this is the foundation of the homogeneity of the twe, and also of the race. According to the Scripture, then, while the woman is s ardpos-from the man--the whole race is was diuares-from one pair. Acts xvii, 26. This acquires additional force when we remember that the relation of the woman to the man is typical of the relation of the Church to Christ. Her life-that is, the life of the Church-comes not alone from the body of Christ, but also from his Spirit. So, running back from the antitype to the type, we must infer that, while the woman's body was derived from the man's, so also was her psychical life derived from his. V. The transmission of psychical as well as physical characteristics from parents to children is a still further evidence that the soul is derived by generation and not by a new creation. That children resemble their parents not only in physical characteristics, but also in mental, is a fact of every-day observation. This seems to occur with a constancy which warrants the conviction that it is one of the permanent laws of nature. Indeed, the preservation of species is dependent upon this law. The bodily form, size, complexion, color of the hair, expression of countenance, and even peculiarities of manner, are transmitted often from parents to children. So also are diseases such as scrofula and consumption-or tendencies to certain diseases, transmitted-robustness of constitution and longevity also. In some families, generation after generation, the individuals suffer from the decay of teeth, or the hair prematurely turns gray. The same is true of mental characteristics. Numerous cases are on record where a specific appetite or passion has been transmitted from father to son. Mental idiosyncracies, tendencies to insanity, and the like, are often handed down as the heritage of children through several generations. These are not mere coincidences, but obviously the result of law. We may fairly presume that both parents transmit their organizations to their offspring-the one effecting essential modifications in the other. In this way may the apparent exceptions to the law of transmission and the anomalies that appear be accounted for. We can account for this transmission of psychical characteristics only on the supposition that the soul, like the body, comes by transmission from the parents, and not by direct creation. VI. The analogies of creation are against the idea that each separate soul is made by a distinct and immediate creative act of God. We have a lesson from the animal species. The transmission of physical adaptations and peculiarities, as well as special instincts, can not be questioned. The young hippopotami, though the dam may have been shot at the moment of their birth, without instruction, will make for the water, moved by their derived instinct, and be as much at home in the new element as though they had received tuition in regard to their motions and the element in which they should move. So of the turtle. Hatehed out in the sand by the warmth of the sun, and, never having seen the parent turtle, it moves with rapid strides for the water-manifesting the same instincts and propensities possessed by the parent. We have already recognized the order of transmission as one of the laws of nature. A modern writer says upon this point: "Were this law not constant, there could be no constancy of species; the horse might engender an elephant, the squirrel might be the progeny of a lioness, the tad pole of a tapir. The law, however, is constant. During thousands of years the offspring has continued to exhibit the structure, the instincts, and all the characteristics of the parents." The same law prevails in the vegetable world. The characteristics of sex universally prevail here as in the animal creation, and each vegetable pair transmit their individual aptitudes and tendencies to the young plant begotten by them. The young acorn will develop itself into the oak, and not into the pumpkin-vine. One class of germs invariably produce creepers, which carefully throw out their tendrils, seeking something to which they may cling; and they can be made to produce nothing else. Now, all these aptitudes and tendencies lie infolded in the original germ. This germ is from the parent stock, and by the mysterious transmission of nature received from that parent stock not only the hidden element of vegetable life, but also these latent aptitudes and tendencies. Such is the universal law relating to every thing, in the creation of God, which transmits life. The analogies of nature, then, afford a strong presumption, to say the least, that the human race are not exempted from this law. from parents to offspring. We see a race of beings, the individuals of which resemble each other in features, organs, understanding, affections, and passions. The original type of this race is reproduced in endless succession, and never once are its characteristics lost. There must, then, be some fixed principle of connection between the individuals of the race by which the uniformity of type is preserved in all their successions. It is thus that we get the idea of the race as a whole, as an aggregate; and of human nature, as the pervading element that marks a race, extending to all its individuals, and comprising all its common elements. An individual may be created possessing similar characteristics; but it does not partake of this nature. It is, in fact, another nature, but like unto the former. Human nature has actual reference to one common ancestor, and the connection of its parts is analogous to "that interdependency of structure which unites the different portions of an organic agent into a co-ordinate whole." This connection relates to our inner being, as well as to our animal nature. There is a kindredship of the spirit as well as of the flesh. that peculiar connection between God and man which is implied in mediation. A common humanity, reaching up to and embracing the higher elements of our nature, is the basis of Christ's union with humanity. It is thus that he took man's naVII. The Incarnation is also a suggestive fact upon ture, and became identified with him; that he assumed a this point. The human person of Christ, including both common relation to all mankind. Mr. Wilberforce says, soul and body, is represented in the Scriptures, without "This is why the existence of human nature is a thing limitation, as a generation and not as a Divine creation. too precious to be surrendered to the subtilties of logic, "Verily he took not on him the nature of angels; but he because upon its existence depends the real manhood of took on him the seed of Abraham." Hebrews ii, 16. This Christ, which renders him a copartner with ourselves." is not a creation, but a reception. He comes into theHe also adds that, upon the reality of this fact is built line of humanity, and takes upon him, or receives the entire nature of man. "He is," says Mr. Delitsch, "according to his human nature, viis TOû Do-the son of God; but so that he is, at the same time, in every sense, vids rou avSparou-the son of man. He has every thing belonging to the essential condition of humanity. On the one hand, partly ex viuuares àgicu, on the other, partly in uvarís. Christ has, from Mary, through the operation of the Holy Spirit, not only his body, but also his spirit and his soul. It is only upon this supposition that he can be called our brother. And it is only upon the supposition that, with respect to all the essentials of human nature, he has his roots in his oneness with humanity, that it was possible for him to effect a universal redemption of mankind."* This seems to us to be conclusively put. So say the old theologians: Si Christus non assumpsisset animam ob anima Marie, animam humanam non redemisset, if Christ had not assumed his soul from the soul of Mary, he had not redeemed the soul of man. When Christ assumed man's nature, he allied himself to our common humanity, by the actual adoption of that transmitted being, which related him to the rest. His divine personality, indeed, he did not surrender; but wrapped around it, so to speak, the earthly clothing of perfect manhood. It is not a God reduced to the level of humanity, as heathenism would have represented, but it is God actually becoming man, becoming a partaker of the hereditary characteristics of the race, so far as they were comprised in its original and perfect constitution, and thus qualifying himself to be the representative of his brethren. The new and heavenward impulse given to our humanity by the entrance of the second Adam into its ranks, comprises in its ultimate results not only redemption but sanctification and eternal life. We can prosecute our inquiry no further. What we had first regarded as a mere abstract, speculative question, is found to enter practically and largely into the Indeed, unless there were vested in the nature of Christ principles of the Divine government, especially as revealed "all things appertaining to the perfection of man's na- in the remedial dispensation. Nor do the practical bearture" the psychical as well as the physical elements-ings of the subject end here. The fact that not only the and unless these were derived through our humanity, bodily, but also the psychical elements of humanitythere is no basis of brotherhood, and consequently none stamped with individual peculiarities-are transmitted for redemption. To redeem us, he must not only be made from parents to offspring, is a fact pregnant with moral like us, but he must be one of us-" the seed of the wo- teaching, and constitutes the mysterious handwriting man." Not only redemption, but also the resurrection, which foreshadows responsibilities tremendous beyond all comes through the imbedding of Christ in our common conception. humanity; for "by MAN came also the resurrection of the dead." VIII. The reality of a common humanity finds its basis in the fact that the whole nature of man is transmitted *Christian Review, October, 1856, p. 523. There are other arguments we have been compelled to omit. There are also a few Scripture texts we should like to examine, as well as a few philosophical objections; but our discussion has already been protracted beyond the limits we had intended. We may resume the subject at some future period. Items, Literary, Scientific, and Religions. REV. P. P. SANDFORD, D. D.-This eminent and aged servant of the Lord Jesus Christ died at his residence, in Tarrytown, N. Y., January 14, aged 76. "Father Sandford" entered the ministry in 1807; and had, therefore, nearly completed his half century in the itinerant ranks, when called away to his reward. Dr. Sandford was one of the soundest and most thoroughly read theologians the Church has ever produced; he was a man of clear perceptions, sound judgment, and of inflexible integrity. In fact, his invincible adherence to what he conceived to be duty, was a marked trait in his character; and to it all feeling seemed to be more completely subordinated than in any other man we ever knew. Yet he was, however, by no means deficient in feeling and sympathy, as some have supposed. His was not, it is true, an indiscriminate sociality, which is too often without much depth or significance; but within the circle of his intimacies, he was genial, affable, and sympathetic. In his prime, he was a giant in the pulpit; we have heard elderly members speak of the vivid impressions, still remaining, of sermons preached by him at camp and quarterly meetings, thirty years ago. Latterly, his bodily energies have been enfeebled by age and disease; but his intellect retained its clearness, and much of its power, and his patience, perseverance, and endurance in labor knew no bounds. He was equally distinguished for his wisdom in the highest councils of the Church. It has been our good fortune to be with him much at different times, and to know him well, and when we speak of him we know whereof we affirm. In him, one of the great lights of the Church has been removed. A CONTRAST IN SALARIES.-The captains in the United States navy get, as their annual pay, $4,500, and $3,500 when off duty on leave. The commanders in the navy get $2,500 a year; the lieutenants $1,200, and the surgeons of the fleet $1,500. Episcopalian ministers get, on an average, about $500 a year in the U.S.; Presbyterian preachers a little less; Methodist preachers about $420; and Baptist preachers about $400. ENDURING COLD.-It is wonderful how much cold a man can be inured to withstand. In Dr. Kane's Journal it is stated that one of his party, George Riley, who was of a robust constitution and cheerful temper, could sleep in the open air on a sledge, with the thermometer at 30° below zero, without experiencing any ill effects. Some Esquimaux Indians who had killed a walrus, and who floated out to sea, got on to an iceberg with their dogs and walrus. The berg remaining stationary, they were compelled to remain on it twenty-nine days. When they escaped from their ice-prison, they seemed as active and healthy as ever. THE HAWAIIAN RACE.-So rapid has been the decrease of the Hawaiian race, that many scientific men have pronounced their extinction, at an early date, positive. But facts are beginning to show that there is nothing in the physical condition of the natives to necessitate such a result; and it is now quite clear that a Christian civilization, with a fair and open field, would effect their deliver ance. Already it has done much to check the downward tendency, so strong at first; and the following table shows that if there were no outward influences to dread, we might soon pronounce the victory won. Year. Deaths. Excess of Deaths. Births. 1851 2,424 5,792 3,368 1852 1,852 2,822 970 1853 1,513 8,026 6,513 1854 These figures show a decided and most gratifying decrease. The cause of the great number of deaths in 1853 was the small-pox. THE HIGHEST MOUNTAIN IN THE WORLD.-At a meeting of the Asiatic Society of Bengal, was announced that Colonel Waugh, Surveyor General of India, had completed his computations of the positions and elevations of the peaks of the Himalayas. The result was to depose the mountain Kanchinjinga from its throne as the highest point on the earth's surface. That distinction belongs for the present to a peak one hundred miles from Kanchinjinga, and between that mountain and Katamandoo. This peak is ascertained to be 29,052 feet above the sea level; Kanchinjinga is 28,156 feet, and Dewalaragri, the mountain which "school geographies" persist in calling "the highest mountain in the known world," 26,826 feet. The mountain has no name intelligible to civilized man, and Col. Waugh has, therefore, ventured to denominate it "Mount Everest," after a former surveyor general. RESPIRATION AND PULSATION IN CONSUMPTION.-A writer in the British and Foreign Medico-Chirurgical Review, who has made upward of three thousand observations upon this subject, among others, draws the following inference. for more expenditure of power, and tend to produce more The sitting and standing postures in consumption call subsequent exhaustion than in health, and the lying posture would save the strength. The effect upon respiration is much less, and especially in the standing posture. Hence the latter practice tends further to exhaust the system by increasing the blood motion, and also the entrance of air into the system. High temperature, with the accompaniment of dry air, also tends to rapid exhaustion, by greatly increasing the blood motion, and greatly lessening the introduction of air; and, on the contrary, low temperature and moisture increase aerification of the blood, and lessen the rapidity of the blood current. Hence, in consumption, a moderately cool and moist air is the most conducive to health, and the hot summer season must induce exhaustion. No one should be sent to a hotter climate who bears heat badly. But if he bear it well, and need a milder air, he will not be more exhausted, and particularly if the air be rather moist. PLURALITY OF WORLDS.-A writer in the Edinburgh Review says that the idea of a plurality of worlds has been gradually developed, till men have come to believe |