compass sea and land-labour night and day, through years of rebuff and disappointment, silently and imperceptibly gaining ground by little and little-till. by insensible increments, like an incessant tide creeping over the coast which it daily and nightly assails, it obtains at length an absolute dominion, and rolls proudly in triumph over the conquered strand. Too wise to buy at a price in money what she can acquire as a gift, she effects the double object of economy and security, by lulling suspicion under the guise of charity; or, if she offer what she calls an equivalent, by way of purchase, it is in the fabulous grant of exemption from the pains of purgatory; or she gains, in barter, a real earthly possession for the baseless grant of a pretended heavenly inheritance.

We shall proceed to the further development of this subject in our next.

MAGNA CHARTA.

THERE is, perhaps, no fact in English history more generally known than that Magna Charta was granted by King John; yet scarcely one individual in a thousand has correct ideas concerning that great event.

The following statements, made from personal examination of Runnymede and its neighbourhood, or derived from the most authentic accounts of the ancient charters, may be of general interest.

The meadow called Runnymede derives its name from the Saxon Rune (Council), because the Saxon kings, whose palace was hard by, at Old Windsor, used to hold here those national assemblies which were the germs of our modern Parliaments.

Runnymede is a plain on the south-west side of the river Thames, between Windsor and Staines, being about five miles from the former, and two from the latter town. It contains about 160 acres of rich grass land, and is tithe-free. Certain persons have the sole use thereof from March to the 12th of August, when it becomes common land to the parishioners of Egham. In the end of August this classic ground is annually desecrated by being made into a race

course.

It is supposed that on this mead the baronial army was encamped; but that the barons withdrew from it for the purpose of meeting King John on a little island in the Thames, where the charter was concluded. The latter spot is still called Magna Charta Island. Its proprietor is the lord of the manor, whose residence, called Ankerwyke, is in the park which adjoins the island. This gentleman has erected an antique ferryhouse on the island, and in one of its rooms has placed a table made of the wood of the tree which, as tradition says, threw its shadow over the king and barons when the charter was granted. Around the room are depicted the arms of the principal actors in the great event; and inserted into the wainscot, and glazed, is a fac-simile copy of Magna Charta.

King John having previously shut himself up in Windsor Castle, it is probable that he went thence by water, as the River Thames flows by the castle to Runnymede; and he would be in greater safety in his barge than on horse. Here then, on the 5th of June, 1215, appeared the conflicting parties; John and his adherents in Windsor Castle, and the barons, with their multitudinous followers on Runnymede. Some days were spent in arranging the articles of agreement, but, on the 15th of June, Magna Charta was concluded, and the great seal of England appended thereto by King John, in the presence of nearly all the great personages of the realm.

ments by the Church. When in the height of her glory, "the Primate, Archbishop of Toledo, had an income of half a million, equivalent to two millions in this country; convents were overflowing with wealth; and cathedrals were palaces for the thousands of those who neither toiled nor spun." As a natural consequence of this unbounded wealth, in many instances derived from the richest and most valuable estates, "priests were the great depositaries of Spanish power, confessors superseded councillors, and monks were masters of the state."

The popular idea is, that the charter was signed by the monarch with his sign manual, or handwriting. This idea our modern painters and engravers have encouraged; for in nearly all the pictorial representations of this transaction, the king is exhibited with a pen in his hand, or else as if he had just used, or was about to use, the prominent goosequill. This, however, is altogether a mistake; an inspection of the original charters will prove that there is no appearance of either name or signature; the words at the end of the great charter, Data per manum nostram," seems to sanction the error, when translated into "Given under our hand:" but they properly mean that the charter was given by the king's hand, as a confirmation of his own act.

Before Edward the Confessor, the Anglo-Saxon kings had used to sign all charters and grants, and these were witnessed by the principal persons present, who subscribed their names, or, more generally, marked their crosses, or other symbols. These documents were called chirographa, or hand-writings; but after the Norman invasion their name was changed to charta. Edward, having been educated at the Norman court, adopted the Norman mode of attesting these public deeds. His charter to Westminster Abbey, which was granted about A.D. 1065, is a specimen of his practice of sealing, instead of signing, regal

instruments.

It is true that William I. confirmed a few of his charters by the sign of a cross; but with this exception, the royal autograph was substituted by the royal seal down to the time of Richard II. In some cases these charters are witnessed by the persons who were present at their completion, their seals in wax being appended, but without any signature in writing whatever.

The copy of Magna Charta, which is preserved in the Cottonian Library, in the British Museum, is generally considered to be the identical deed which was first agreed to and sealed on Magna Charta Island, from which copies were taken, and sent to the various cathedrals throughout England, In this document some words and sentences are added at the bottom, with marks for their insertion in their proper places; as if, after the articles had been agreed to, and the deed fairly drawn out, some additional matter had been thought necessary, and so was written beneath.

This ancient copy of the great charter consists of eighty-six lines, including one of additions, and is written on a single skin of parchment; it measures 143 inches in breadth by 204 inches in length, including the fold for the label. It was much shrivelled and mutilated, and the seal was reduced to a shapeless mass by the fire which occurred at Westminster, on Saturday, the 23rd of October, 1731, and which destroyed the building containing the Cottonian and Royal Libraries. The character in which it is written is a small kind of Norman running-hand, with numerous contractions.

It has been noticed, as a curious circumstance, that the passages of this charter which still remain the most legible, are the two most famous sections in the whole instrument; these are chapters 39 and 40. The former provides that no freeman shall be seized, or imprisoned, or dispossessed, or outlawed, or in any way destroyed, except by the legal judgment of his peers, or by the laws of the land. Chapter 40, says, "Nulli, vendemus, nulli negabimus, aut differimus, rectum aut justitiam." "To none will we sell, to none will we deny, to none will we delay right or justice."

That which the fire spared of this celebrated charter is now exhibited in the British Museum, within a frame and glass; and opposite to it is Mr. Pine's fac simile of it, printed on vellum, and emblazoned with the arms of the twentyfive Barons who were the securities for the fulfilment of its provisions.

Another copy of Magna Charta was found by the Record Commissioners in Lincoln Cathedral, and is supposed to have first belonged to Hugh, Bishop of Lincoln, who is mentioned in the introductory clause of the charter. This copy is also written in a small Norman running-hand, with many contractions, but it is more carefully and delicately written, as if executed at more leisure. The whole charter is in this copy included in fifty-four lines; the parchment measures 17 inches by 173, exclusive of the fold for the label.

Another of the original copies was also discovered in the archives of Salisbury Cathedral, which was doubtless entrusted to the care of the bishop, or to the celebrated William Longsword, Earl of Salisbury, son of the equally famous Fair

Rosamond, of Woodstock. The earl was John's best warrior, and he also is named in the charter.

These are the most important copies of Magna Charta extant; but there are many fac-similes of these, both in manuscript and print. It would, however, be tedious to enumerate them.

When we look at one of these pieces of parchment, with its quaint-looking Norman writing, its orthographic contractions, and its pendant wax seal, and contrast it with one of our bulky modern acts of Parliament, with all its superfluous verbiage, and tedious minuteness of detail, we cannot help being astonished at the change which is thus indicated in the civilization of the different ages.

Some account of the state of England in the time of King John, and of the principal provisions of Magna Charta, may hereafter appear in these pages.

Windsor.

C.

DEMONIACAL POSSESSION.

TO THE EDITOR.

DEAR BROTHER, A case supposed to be one of demoniacal possession having come under my notice, a few p. rticulars observed, and some remarks respecting them and the case itself, may probably prove interesting to your readers generally, and perhaps instructive to some of them.

I recollect reading a book about a quarter of a century ago, published just thirty years back, entitled "The Extraordinary Affliction and Gracious Relief of a Little Boy; supposed to be the effects of Spiritual Agency. Carefully examined and faithfully narrated, with Observations on Demoniac Possession, and Animadversions on Superstition. By JAMES HEATON." The author was an itinerant Wesleyan minister, and his name stands in the minutes of the present year as supernumerary in the Birmingham West Circuit. The case of which his book details the particulars, occurred early in the spring of 1820. It differed from the case that I have witnessed in its physiological type, but corresponded with it in its spiritual phenomena. Prayer and faith proved successful for the cure of the boy. If his was a case of demoniacal possession, that of the man is probably such also. I do not myself profess to understand such matters. Possibly some of the brethren who regularly read your excellent periodical, may be able to throw light upon this obscure subject.

I am, dear brother, yours affectionately,

THE CASE.

NAMELESS.

On Tuesday morning, April 6th, 1852, I accompanied a young man to the Lunatic Asylum, for the purpose of conversing with his brother, who is an inmate of that institution, and had been for five years previously. He is 37 years old, a bachelor, and has been accustomed to a mechanical branch of industry. He lived in sin and profligacy, by his own acknowledgment, until he went to hear that eminent revivalist minister, JAMES CAUGHEY. Through hearing him preach he was awakened, became serious, and was induced to meet in class. When he had continued to meet for about three months, he became so affected in his mind as to alarm his friends and others, who had him removed to the asylum. He believes himself to be the subject of demoniacal possession. Some of his relatives and friends are of the same opinion, as are also a dissenting minister who has seen and examined him, and a Primitive Methodist minister now stationed in this town. The dissenting minister resides at a distance of near 200 miles, but saw the man when over here on a visit to some relations.

I found the poor man perfectly sane and collected upon all subjects except one; that is RELIGION. Whenever his mind reverts to that subject, it becomes agitated, and sometimes he breaks out into violent paroxysms, uttering dreadful imprecations, and, occasionally, attended with actions dangerous to himself, and

alarming, if not dangerous, to others. I conversed with him for about half an hour, sitting close to him. We talked about trade, machinery, gardening, floriculture, astronomy, and other topics, intermingled with theology and experimental religion. Whenever the latter subject came up, and especially experimental religion, however calm and rational he might be at the first and for a short time, he soon became agitated. His agitation was not outwardly manifested at once, but as I sat so near to him as to touch his knee or thigh, almost insensibly, I perceived a tremor of his limbs when not a word or any change of countenance betrayed it. He would then begin to rub his forehead with his hand, and his eyes would present a very peculiar appearance of penetrativeness; a sign which, after I had observed it a time or two, indicated to my own mind the prudence of changing the subject, and so diverting his mind from that which so manifestly caused his agitation. This occurred many times during my half hour's interview with him, and his brother had previously apprised me that the rubbing of his forehead was the usual precursor of his outbreaks. Once, and only once he was too sudden for us; when, instantaneously changing his countenance to a scowling, fiendish expression, he broke out in a subdued tone to his brother, projecting his head towards him as he sat near and opposite to him, uttering, in very emphatic tones, a curse, too awful to repeat. His brother replied, William, William! Come, try to be quiet." I felt an unearthly sort of shiver at the outbreak, although tolerably prepared for it before hand. Immediately I began to talk to him about flowers, gardening, and out-of-doors exercise. Instantly he resumed the quiet and sobriety that had preceded the outbreak, as though nothing had occurred to interrupt the equilibrium of his mind.

He

He told me himself, and his brother corroborates what he said, that he sometimes is compelled to swear dreadfully, and that he has no power to prevent it,that he is at times greatly distressed about it after it has happened, and that it is the devil by whom he is possessed that compels him thus to swear and curse. believes that he might be delivered by the prayers of a few of the faithful servants of Christ, if he might be allowed to go out of the asylum for that purpose. Four females and another patient whom they had come to see were present during our interview, as we could not be accommodated with a room to ourselves.

The Primitive Methodist minister, who called upon me with another person about this case ten or twelve days prior to my visit, told me that silent adjuration of the devil affected the patient not only before his face, but also behind his back. That is not sufficient, in my opinion, to prove the case to be one of demoniacal possession. Animal magnetism and mental sympathy, or animal and mental influences, the nature of which is not yet understood, and for which appropriate terms have not been found, act powerfully enough to account for the alleged phenomena. One of two things, however, seems clear; that the case is either attributable to demoniacal possession, or to disease of the imagination. Possibly it may have originated in a combination of the two, one resulting from the other, the influence of an evil spirit disturbing the intellectual faculties and disordering the imagination especially.

My endeavour was to encourage hope in the patient. I told him of God's love to man, and of Dr. A. Clarke's remark, that the secret of successful preaching lay in representing the Divine Being as full of love and compassion; observing, that happiness depended upon the mind's giving God credit for goodness. He seemed quite rational over this, and was evidently soothed by it.

Mighty emotion on religious matters has certainly affected his mind. He confesses that he lived a very wicked life before he was awakened, and that there is salvation in none but Christ. As he expressed a belief that he might be delivered in answer to the prayers of the godly, if he might go out for the purpose, I encouraged him to look up and expect deliverance in answer to the prayers of such, though not in his own presence. The doctor will not consent to his going out for the purpose proposed, and he laughs at the idea of his being possessed by an evil spirit. But, be that as it may, the philosophical treatment of his case, leaving religion out of the question, would be to leave the patient's own conviction undisturbed, to admit it as correct, and to act upon it accordingly with his knowledge. And if there is real possession this would be the most promising

mode of treatment.

On the 18th of May I again visited the patient, in company with his brother.

He looked in better health and was more composed than when I saw him before. But, after I had talked for twenty minutes or more, and had read to him a beau tiful and touching hymn on the glory and grace of our Lord Jesus Christ,-which he admired and eulogized,-he suddenly broke out into a most awful and diabolical imprecation against the blessed Saviour, "Christ," which struck me dumb with horror. I felt as if this must be from the devil himself, and silently, in my mind, said, "The Lord rebuke thee, Satan!" repeating the words two or three times in the same manner, and then rose to depart.

The placidity of the patient almost instantly returned, and he bade me "good morning," thanking me for the visit, and holding out his hand for a parting salutation. I took his hand, bidding him farewell, but gave him a very stern, reproving look, without saying anything more, and so withdrew.

I was soon followed by his brother, who, in answer to my questions, said he had often known him break out in a similar manner, adding, that sometimes if he attempts to pray, or concentrates his attention on religious subjects, he breaks out into imprecations which he solemnly declares, when he speaks afterwards about it, that he cannot possibly avoid, having no power to resist the impulse that comes upon him to curse and swear.

Nearly half a year elapsed before any more particulars of this remarkable case came to my knowledge. The dissenting minister to whom I before alluded, having been called to London to preach special sermons, extended his journey 130 miles further for the express purpose of seeing the patient again, with a view to seeking his deliverance from the malady under which he suffers. A plan was laid for getting him out of the asylum on Sunday the 7th of November, to spend the day with a sister and her husband. The minister at whose instance this was done, a Primitive Methodist minister who is on the sick list, a local preacher of the Wesleyan Association body, another of the New Connexion Methodists, and one or two more men of prayer, assembled in the upper room of the house in which the patient was to be, in order to make use of spiritual means in his behalf. They spent the morning with him from ten till one o'clock, and the afternoon from two till five, suspending proceedings from one to two for the purpose of rest and refreshment.

They were assembled up stairs when the patient was introduced to them. He had not been previously apprised of their meeting. As soon as he entered the room he started, became powerfully agitated, crying out, "Are ye come to torment me before the time?" They talked to him and prayed with him, and sometimes he was rational, but at other times was anything but rational. He barked like a dog, mewed like a cat, and uttered tones unlike those of anything in nature. He grinned, growled, kicked, ran about, tried to go up the chimney, got upon the edge of the flat board at the head of the bed, and stood upon it on his shoe-toes. Looking at the Independent minister, who many years ago was the means of delivering a person who was similarly affected, he said, "You cast me out before, and you thought to do it again;" grinning horribly at him at the same time. They enquired his name, and he replied "Legion." They asked whether he was the same that was cast out of the poor man by our Lord. They understood him to reply in the affirmative. The patient went and groped in the fire place, where he found a lucifer match, which he put into his mouth. They asked whether he delighted in such things. He answered that he did. Sometimes he was very tractable, manifesting a willingness to do anything they wished, and a desire to obtain benefit by their efforts. They got him upon his knees, and endeavoured to prevail upon him to pray. He made the attempt in a hesitating and stammering way, but before he could utter the preliminary vocative O God!" he broke out into horrible cursing. The minister most deeply interested in the case adjured the Spirit that he believed to possess the man to come out of him, when the man exclaimed, "I won't come out!" adding he would remain "two years longer yet." When the patient was tranquil he expressed thankfulness for the kindness shown him by the friends in the interest they took in his case, and the efforts they made for his relief.

On the day following, Monday, the two ministers detailed to me the foregoing circumstances, and expressed their unequivocal belief that the case is one of demoniacal possession. Both had witnessed similar cases before, and each affirmed that he had been successful in the treatment of one such case, many years since,