CHAPTER XVII. Remarks on Defoe's love of the Supernatural and Wonderful-“ The Political History of the Devil"-" Mere Nature Delineated""An Essay upon Literature"-"A General History of Discoveries and Improvements"-Defoe writes "The Protestant Monastery"—Offers the Manuscript to the Journals and is rejected-Probable causes of this; also for his assuming the name of Andrew Moreton, and ceasing to write for "Applebee's Journal”—Publishes his pamphlet with an explanatory Preface-"A System of Magick"-Spanish preparations against Gibraltar · Defoe publishes "The Evident Approach of a War"- -"The Use and Abuse of the Marriage Bed"-" History and Reality of Apparitions"—"A New Family Instructor.” M -- 1726-27. R. WILSON disparaged Defoe by saying "the course of his studies, aided perhaps by his misfortunes," led him to speculate upon the subject of spirits, and their communication with the visible world. If by the course of his studies is intended his early education, it was doubtless similar to that of other youths, who never thought of writing on such subjects. If the words refer to any later period, his works are doubtless the result of his studies. His misfortunes had nothing to do with the matter. His belief in the existence of supernatural agency, for good or for evil,-as to the influence of such agency in the physical world, and on the human mind,-was constant, from his youth to old age; and was unaffected either by prosperity or adversity. Speaking phrenologically, Defoe possessed large perceptive faculties, with much Wit, Ideality, Wonder, Eventuality, and Causality; all governed by Conscientiousness and Veneration. His convictions, as to the existence and operation of good and evil spirits, were closely connected with his religion; and when he declares, that "those who have prevailed with themselves to believe there is no Devil, soon come to it, That there is no God," he does not intend to utter an abstract dogma,-but speaks of active influences exercised in, and upon, all circumstances of life. A mind like that of Defoe was inclined to seize upon everything wonderful and supernatural; and to embellish or expand the original account. 1727.] HIS LOVE OF THE SUPERNATURAL. 409 But in every such excursion he would carefully abstain from what was contrary to absolute truth, and avoid every appearance of profanity; what he wrote for amusement would tend to eradicate ignorant delusions; that which engaged the attention must also be fraught with some instruction; the story must inculcate the doctrine of a Divine Providence, overruling, on behalf of those who follow its guidance, all the influence of spiritual enemies; and, must teach its readers to contemplate another world, where the good and the evil are for ever separated. I When Defoe therefore turned his thoughts to the composition of three treatises on supernatural subjects, he simply followed the suggestions of a peculiar natural disposition, which had already manifested itself in many of his previous works. Not to mention here, his accounts of apparitions, or actual perceptions of good and evil spirits, I may advert to those strong impulses of the mind, by which he believed himself directed by a good spirit to do, or not to do, any particular act; and of which he says, "I am a Witness to many of these Things, as well in my own Life, as in my Observation of others." have noticed in this Memoir, one turning point in his life; when, about thirty years of age, he was induced to refuse an offer of employment abroad, that would probably have prevented all his literary productions. An impulse told him that Providence had other work for him to do! A similar influence on his future life occurred in 1715, when he was impelled to Write to the Judge! From that originated the appointment to which the world is indebted for the Journalistic Writings now first published under his name. In the Preface to "The Family Instructor," written the same year, he states his firm belief that the Spirit of God directed his hand in the Work. In the "Life of Duncan Campbell," also in his "Vision of the Angelick World,”—and, in "The Friendly Demon," he has stated his views on the converse of Spirits with Mankind. it should be alleged that he was credulous and superstitious, I reply, that the charge, if applicable at all, is not so in a reproachful sense ;-he received the truths of Revelation with the simple faith of a child;-and his works show, not only that he was "mighty in the Scriptures," but that they were, to him, the ultimate appeal in all controversy, and his refuge in all trials and difficulties. He rejected the cold formality of a If religion that referred all things in the government of the Universe to the operation of fixed and general laws. His God was one who could hear him when he cried, and answer him; he wished to be led by the hand of Providence; and, as he believed that his Father had sent forth "Ministering Spirits to minister to those who should be heirs of Salvation," he desired to recognise their beneficent influence. Conversely, to a mind like his, belief in the malevolent influence of evil spirits was a necessary consequence. It cannot be doubted that this belief exerted a most favourable influence upon him; that, with conscious rectitude, it caused him to rise above the malice of men,-reconciled him to many distressing events,—and enabled him to pass through all the vicissitudes of his long and laborious life, confiding in a Power unseen, but ever present, and able to protect and guide him. His convictions on these matters were not singular, but were entertained by many of his contemporary authors, Beaumont, Aubrey, Glanvil, Hutchinson, and other learned aud pious men. The great mass of the people, of all ranks, believed, at that time, not only in the active agency of spirits and apparitions; but also, in witchcraft, astrology, secondsight, soothsaying, fortune-telling, and many other pretended supernatural powers. It was no part of Defoe's belief that man could command or control, at his own will, the agency of good or evil spirits, or apparitions; and he therefore opposed, and ridiculed with his powerful satire, the jugglery of conjurors, and the incantations of those who professed, as magicians and wise men, to exercise such authority. In this respect his writings are calculated to divert, and yet to instruct, by dispelling many superstitions from the minds of the ignorant. It may be confessed, that in some of the stories related, he has allowed his fancy to carry him a great length; and also, that some of his phenomena do not well accord with what is now known of the philosophy of the human mind; but the greatest demand upon his reader's credulity, is made with such inimitable gravity, and verisimilitude of fact, as to create satisfaction in being so agreeably deceived. In no instance does he suffer his imagination to conduct him so far into the world of spirits as to pass the confines of what might be innocently read and believed, by any Catholic and orthodox Christian. The progress of civilization is gradual, but slow. Education |