specified degree of heat would not boil water. In this way, logical reasoning leads to the discovery of truth. Now, apply this principle of sound reasoning to the whole mass of pretended signs. Let me select one to show you the absurdity of believing in any. It is commonly reported that the breaking of a looking glass betokens death to some member of the family. This sign probably originated in the following manner: A death happened to follow the breaking of a mirror. Some ignorant person immediately concluded that the breaking of the glass was a sure sign of death. The story soon spread among credulous people, and at length was handed down from generation to generation as an established truth. But you readily perceive the absurdity of forming this general conclusion from one or a few particular facts. We all know that death does not follow the supposed sign oftener than once in a hundred times; and therefore the breaking of the glass is almost a sure sign that no death will immediately take place in the family. But as mirrors are always breaking, and people are always dying, it is not strange that the latter event should sometimes follow the former. It would be a miracle if it did not. But the events have no connection whatever with each other. The coincidence in any case is altogether accidental. We might with the same reason affirm that the breaking of a teakettle is the sign of death, or any thing else, as the breaking of a mirror. But the truth is, there is no sign in the case. It first originated in ignorance of correct reasoning, and las been perpetuated by the credulous. It is but a short time ago that a girl in Exeter, N. H., broke a mirror. She believed that ill luck always followed such an event and therefore became seriously affected in her mind. Finally, her strength failed, and she died a victim to her superstition. Hence we perceive the great imporance of a just conception and well-informed judgment upon such apparently trifling, yet oftentimes serious events, in their effects upon social and individual happiness. We have only to apply this principle of correct reasoning to every sign in existence, to find them to be superstitious. We shall find, upon investigation, that they are based upon no rational evidence, and consequently are not entitled to our belief or confidence. If they indicate any thing, it is something directly opposite to what is generally supposed, for they do not come to pass more than once in a hundred times, and therefore warrant a different conclusion. Not only so. If you believe in the present pretended signs, you may make a million more equally good. A man quarrels after drinking a glass of wine; you may therefore say that taking a glass of wine is the sign of a quarrel. A man draws a prize in a lottery; you may say therefore that the purchase of a ticket is the sign of a fortune. A man dies after supper; you may say therefore that eating supper is the sign of death. In this you may multiply signs to infinity, and they will prove just as true as any now in existence. But our Creator has endowed us with understanding. He has given us reason to regulate our belief by satisfactory evidence. And if we do this, we cannot believe in any of the pretended signs. We must conclude that they have all originated in ignorance of correct reasoning, and are kept in remembrance by those who will not use their intellectual powers as their Maker designed. CHAPTER II. NDUCTIVE PHILOSOPHY NOT UNDERSTOOD IGNORANCE of inductive philosophy has giver r to many superstitions. By the means of indu ti philosophy, we are enabled to trace effects to their true causes. For example: Lights have frequently been seen dancing over marshy grounds, near tanyards, and burying-places, and along the sea shore. Credulous people have believed them to be the spirits of the uneasy dead. This belief must be considered superstitious, not having any foundation on rational evidence. Philosophy teaches that these lights are occasioned by an inflammable gas, which arises from decayed animal and vegetable substances, and takes fire on coming in contact with atmospheric air. Thus we may trace all effects to their true causes. Many persons have supposed that pork killed in the increase of the moon would swell in boiling, while that killed in her wane would shrink. This opinion probably originated in the following manner: Some person killed, at different periods of the moon, two nogs which had been born and fattened together. That killed in her increase swelled in boiling; while the other, killed in her wane, shrunk. He could conceive of no way to account for the facts but on the supposition of lunar influence. This conclusion was accordingly adopted, and at length became an established truth. Yet there was no philosophy in forming this opinion from a few such facts. More ex periments should have been tried; and the results. would have shown that the real cause of the swelling and shrinking existed in the constitution of the animals. It would have been discovered that pork of fine and solid texture would commonly swell, whenever killed; while that of loose and coarse grain would as generally shrink. And the person would no more have thought of attributing the difference in his pork to the moon than to the spirit of Bonaparte. Let this philosophic principle be applied to this whole class of superstitions, and we shall arrive at similar results. There is the supposed influence of the moon on making soap, grafting trees, cutting timber, and also upon the fortunes of love-sick swains and maidens. The latter are directed to go out in the evening and stand over the bars of a gate, and, looking on the moon, repeat the following lines:: "All hail to the moon! all hail to thee! They must then go directly to bed, and will dream of their future husband. Upon trial of the experiment, they will probably be inclined to consider it a dreamy notion altogether; for love is of too serious a nature to be fed upon mere moonshine. CHAPTER III. IGNORANCE OF THE CAUSES OF DREAMS. IGNORANCE of the causes of our dreams has given rise to many superstitions. Ancient divines have told us that some of our dreams proceed from ourselves, others from the Deity, and others again from the devil. We know, to be sure, from experience, that dreams proceed from ourselves in some, if not in all cases. We admit, however, that God has spoken to some of his dependent creatures by dreams; for we learn this from the Holy Scriptures. But such dreams were direct revelations for the accomplishment of some divine purpose. The volume of revelation was long since closed, and all that is essential to the present and eternal happiness of mankind is plainly revealed. There is therefore no necessity for any further communications from Heaven; and the gospel does not authorize us to expect any. Dreams may sometimes strike a conviction upon the mind, which our waking thoughts may fail to do. And they may sometimes have the appearance of being fulfilled; and yet there may be no necessity of supposing that God has made us the special organ of divine communications. Our dreams, in such cases, may be explained upon the principles of mental philosophy, without resorting to the miraculous interposition of Deity for an explanation. To say that the devil is the author of all our disagreeable dreams that happen generally when we are in some trouble of body, mind, or estate, is too absurd |