of time when a most benevolent design of this gentleman was brought into operation; which has not only met with great success, in the place where it originated, but its benefits have been diffused far and wide.

In the year 1793, in conjunction with a few friends, he commenced the establishment in Liverpool of a school for the instruction of the Indigent Blind. To the promotion and extension of this truly Christian undertaking, which he had for sometime before been contemplating, he devoted the residue of his life. His days were mercifully prolonged for more than twenty years; to the very close of which, he uniformly evinced a zeal and discretion worthy of the best ages of the dispensation under which we live. The Liverpool school is the parent of every similar institution in the United Kingdom: London, Edinburgh, and Dublin, York, Norwich, and Bristol, having subsequently "with all readiness of mind" taken up the bright and benevolent example.

Having lived to see "the pleasure of the Lord prosper in his hands," he was suddenly taken ill in the committee-room of the school; and in a very few days he tranquilly passed to the bosom of the Redeemer, on the 19th of April, 1816. He died at Everton, near Liverpool, and was buried in the vaults of Saint George's Church (the Corporation Chapel) in Liverpool.

A votive tablet of the purest statuary marble adorns the interior of the hall of the institution. It was raised to his memory in the year 1817, and is the production of Mr. Solomon Gibson of Liverpool. The group consists of a graceful female figure, representing Charity, leading two blind children, a male and a female, to a sarcophagus, on which is a medallion of Pudsey Dawson; each with a wreath in the hand, as if to place it thereon. Beneath this exquisite sculpture is the following inscription:

"TO PUDSEY DAWSON.

"In grateful recollection of the unwearied care with which he watched over the interests of this Institution during a period of twenty-five years, this memorial was erected.

family of twelve children. He served the office of mayor of Liverpool in 1799 and 1800; and commanded the Royal Liverpool regiment of Volunteers, from its enrolment to the ratification of the peace in 1802, when it was disembodied.

He was succeeded, in the estates in the parish of Giggleswick, by his eldest surviving son, the present Pudsey Dawson, esquire, of Hornby Castle, in the county palatine of Lancaster.

William, the third son, who was in his Majesty's service, (while cruizing in the St. Fiorenzo in the Indian seas, in the year 1808,) captured, after the fall of his gallant Captain, George N. Hardinge, the Piedmontoise, after one of the most signal actions of the late war. This brave officer died in India in 1811.

Henry and Charles, the sixth and seventh sons, were also gallant officers in the British army during the late war. They were both in the light infantry, his Majesty's 52nd regiment. The former, a Captain, fell in November 1812, in an action at San Munos on the retreat from Burgos, aged 24 years. The latter, a Lieutenant, was severely wounded at the storming of Badajoz, and again at Waterloo. died in the year following at Chantilly, on his route to Paris, having never recovered from the wounds he had received.

He

The manor and estates of Bolton Hall are now the property of Mary, the eldest daughter of the late Pudsey Dawson, esquire. They were sold to this lady, who is the widow of Anthony Littledale, esquire, of Liverpool, on the 6th of October 1832, by the late John Bolton, esquire. The colours taken on board the Piedmontoise are placed over the canopy, at the upper end of the hall.

For the better preservation of the relics of King Henry the Sixth, the present head of the family caused an ark to be made, in which they were deposited in the year 1822. Its material is oak, beautifully designed and executed, under the direction of Mr. Thomas Rickman, in the style of the architecture of the fifteenth century. Within it is a handsome plate of brass, bearing a statement of the circumstances under which the relics were left. Yours, &c. SAXON.

MR. URBAN, Huddersfield, Dec. 7. THE state of the medical art among the Jews, as recorded in the Bible, is a subject fraught with great interest, and one that is capable of more extensive illustration than has yet been given to it. But it is too much of a professional nature to introduce into your pages. There is one portion of the subject, however, which has often attracted my attention, and has not been unnoticed by several authors. I allude to the manner in which St. Luke has recorded the miracles of our Saviour, confirming indeed the truth of the account of the other Evangelists, yet describing them in language, which bears internal evidence of his previous habits and education. St. Luke, we know, was a physician; and as most of the New Testament miracles have a reference to the healing art, it must be regarded as a species of evidence not without its value, that one who records them more fully than the rest, was a physician; and, had those cases. been otherwise than what they profess to be, had they not been miracles, here was one every way qualified to detect their fallacy. Such evidence, therefore, to their truth, appears to me of unspeakable importance. This peculiarity in the style of St. Luke has been shewn by Frend, a medical writer, and some others; and a few instances have been quoted in proof of this, some of which I shall here avail myself of. There are others, however, which shew with equal certainty the professional bias of the learned Evangelist, that have, as far as I know, escaped attention. To some of these therefore I will briefly advert, though the limits of a paper like the present make it impossible to enter so largely into this interesting subject as it de

serves.

As might have been expected, St. Luke is more circumstantial in his narration of those miracles of our Saviour which relate to the healing art, than the other Evangelists; and there is one indeed recorded by him, that of raising the widow of Nain's son, not to be found in any other part of the four Gospels. Nor does he fail, as often as he has occasion to mention diseases or their cure, to select such appropriate language, as none but a GENT. MAG. VOL. XV.

professional man could have used, and such as marks some previous acquaintance with the Greek writers. The following examples I have extracted as illustrative of the peculiarity of St. Luke.

The term voρwπikos applied to the man who had the dropsy, and was healed by our Saviour, occurs only in St. Luke. There is no mention of it in the other Gospels. The part. pass. perf. παραλελυμένος is several times used by St. Luke, when speaking of one afflicted with palsy; whereas the other Evangelists employ the word Tapaλurikos, which is never so used by the Greek writers. When Elymas the sorcerer was miraculously punished by St. Paul with blindness, St. Luke says, επέπεσεΙ επ' αυτον αχλυς.” The word αχλύς is no where used in the four Gospels, and was probably a medical term, as we find Galen, who wrote after the time of St. Luke, stating that a certain disorder of the eye is called axλvs, and those that are afflicted with it, δια τινος αχλυος οιονται βλέψιν, seem to see through a sort of thick mist or fog." The medical term Tapaέvoμos appears in St. Luke's writings, not in the other Gospels. The expression for surfeiting or excessive drinking, used by St. Luke, is κpaíñaλŋ, a word which I observe used in a passage of Hippocrates now

before me.

In speaking of Simon's wife's mother, who was taken with a great fever (Luke, iv. 38,) he uses the term συνεχόμενη, in the same sense that the Greek writers do. The same may be said of the term taois, for healing, which is never employed by the other Evangelists.

The father of Publius, who was miraculously healed by St. Paul, is described by St. Luke as TupeTOIS KAL duσevTepia ovvexoμevn. The woman, who had an issue of blood, is described by St. Mark, as one who had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse. St. Luke describes the same thing, yet, when called upon to allude to his own profession, speaks with more reserve, and instead of stating how much she suffered by many phy4 F

sicians, and grew worse under their treatment, contents himself with saying, that her disease was beyond the reach of any of them to remove; and in this allusion to the expense incurred by the woman, he selects, as has been observed in Dr. Frend's essays, a more suitable term, προσαναλώσασα than is used by St. Mark, who employs the word danavηoaσa, properly applicable only to spending in a riotous and luxurious manner, and so St. Luke uses it in the case of the Prodigal Son. In various other passages, also, it is easy to trace the same peculiarity and propriety of expression, resulting from the professional bias of the medical Evangelist. When the other Evangelists speak of diseases and cures, they employ such terms as were of ordinary use, but not so St. Luke. His phraseology in matters relating to healing, savours of his medical education, and indeed his language in general is superior to that of his brother Evangelists, as might be expected from his previous pursuits. He is the only one of the Evangelists, who informs us of the manner of Herod's death, viz. that he was smitten by the Almighty for his blasphemy, and was eaten of worms. I the more readily mention this fact, because in the account which Josephus has given us of the fearful end of Herod Agrippa (which corresponds with that of St. Luke) he conceals the horrid circumstance, mentioned by St. Luke, of his being eaten by worms, though he expressly mentions this symptom in the last illness of Agrippa's grandfather, Herod the Great, calling it του αιδοίου σηψις σκωληκας εμπоιоνσа." (Vide Antiq. lib. 17, cap. 6.)

With regard to the diseases recorded in the New Testament, they appear to have been principally of two kinds, such as occur under the ordinary dispensations of Providence, and such as were either associated with, or arose from demoniacal possession, and all these became the subjects of the miraculous power of the Saviour. We find recorded instantaneous cures of palsy, dropsy, leprosy, and other diseases beyond our art; the bloody issue, which St. Luke says, baffled all human remedies, healed by the touch of the Saviour's garment, or to use the concise

Whether the demoniacal possession here spoken of, was permitted after the establishment of Christianity, or whether it still is permitted under certain circumstances, forms no part of my present question; but however this may be, can any one really doubt the testimony of the inspired writers, when they, (not one of the Evangelists, but all,) positively inform us that a demon

Surely

66 enters into " a man, and comes out of him; when they represent the demons as speaking and reasoning, and hoping and fearing; as having inclinations and aversions peculiar so themselves, and distinct from those of the person who is the subject of the possession? We are told of one unhappy sufferer who was vexed with many devils; and in the case of the demoniac of Gadara, they assure us that the devils were cast out of the man, and were permitted, at their own request, to enter into a herd of swine, and that immediately the herd ran violently down a steep place, and were drowned in the sea. this is a sufficient answer to those who contend that these possessions were nothing more than ordinary diseases. Here we see the disease of the man clearly transferred from him to the animals in question, and then we have a whole herd of swine possessed by the evil spirits, that had left the unhappy demoniac. Was there ever any parallel to this? Who ever heard of swine affected with madness or epilepsy as anatural disease in the way here described: and we have St. Luke himself speaking of a woman whom Satan had bound for eighteen years; and in another place, he records the casting out of a dumb spirit, at whose expulsion the dumb spake. St. Luke, a physician and not unacquainted with the ordinary symptoms of disease, at once ascribes the cure to the right source,-divine interposition;

and again St. Luke records the joy of the Seventy, who returned saying, Lord, even the devils are subject unto us through thy name.' All ground of doubt is at once removed; and indeed the Evangelists themselves make a distinction between diseases occurring in the ordinary course of nature, and those induced by the instrumentality of spirits. Those labouring under diseases and those possessed by evil spirits are mentioned as distinct and separate classes; and, in various places, the power given to the Disciples is this, to cast out unclean spirits," " and to heal all manner of sickness, and all manner of disease," and in another passage, "to have power to heal sicknesses, and to cast out devils." Here are two distinct functions, power over ordinary diseases, and power over demoniacal possessions. They are mentioned, indeed, in Scripture, as frequently combined, but not always. It is enough for us to know that, at the time of our Saviour's appearance in the world, such evil spirits were permitted to possess, and in various and dreadful manners to torment, the bodies of men, possibly as one means of displaying the Saviour's power. Nothing can, however, evince more strikingly the beneficent tendency of our religion, than that the miracles, that were to fix upon it the seal of divine origin, were chiefly such, as at the same time ministered to the relief of human suffering. The fear of having already intruded upon your pages on a subject, which some may think not strictly within the objects of your timehonoured periodical, prevents me from adding any further remarks for the present, though there are other peculiarities in the Gospel of St. Luke, that might be adduced, calculated to convince an erudite reader of the truth of my position, and in how great a degree the force of previous habits and previous education has shewn itself in the style and phraseology of the medical Evangelist.

Canterbury, to offer their devotions at the shrine of Saint Thomas the Archbishop and martyr, and many distinguished individuals joined in the motley cavalcade; amongst others, no less a personage than the father of English poetry, "thilk grete poet, hight Geoffrey Chaucere."

The custom 1 believe was, for the pilgrims who assembled in the borough of Southwark, to meet those, who came from the western parts of the country, at the foot of Wrotham Hill. Proceeding to Lewisham, (the hamlet in the Lee,) they passed through the village of Lee, in old writings called "the lee way," to Eltham; from thence to Foots-Cray, Farningham, and thence to the foot of Wrotham Hill, where they joined the cavalcade of pilgrims from the west.

At the foot of Wrotham Hill, near to the pleasure grounds of the Rev. Mr. Moore, the traveller who has a taste for old relics, will be gratified to see on each side of the turnpike a fragment of the Pilgrims' Road, a narrow lane, yet sufficiently developed, where the briars on one side meet the briars on the other. This ancient road at this place runs westward, and proceeds almost continuously to Chevening, the seat of Lord Stanhope, at the foot of Morant's Court (now Madamscot) Hill, and eastward it bends its course at the foot of the chalk hills towards Canterbury.

The Pilgrims' Road was considered, although erroneously, to be the northern boundary of the Weald of Kent; and in an old cause tried at Maidstone in the reign of Queen Anne, in the year 1707, between the Reverend Mr. Spateman, vicar of Leybourne, and Mr. Knowe, a barrister,—the plaintiff claiming a right to the tithe of coppice wood, the dispute between parties was, whether the Vicar was entitled to the tithe of coppice wood within that parish; it being alleged by the defendant, that the woods in question were within the Weald of Kent, and, as such, exempt from the

the

* Some years since, there was a design to turn the Pilgrims' Road at this place, but the late Lord Stanhope was averse to it, on the ground of its being an ancient relic, and the boundary of the Weald of Kent.

payment of tithe of wood. The proceedings in this trial, which are preserved in the Remembrancer's Office in the Exchequer, are very voluminous, the evidence consisting chiefly of very old persons as to the line of boundary of the Weald. One deposition states, that Henry VIII. on his taking a survey of the county, when his nobles sat down at the foot of Wrotham Hill, to rest themselves, addressed them, on stepping out of his litter, "Gentlemen, you are welcome into the Weald of Kent." This declaration was received as evidence, on the ground that the King's knowledge was infallible, and extended to every part of his dominions, and the several jurisdictions of his kingdom. In this cause, the Vicar of Leybourne was defeated, and Leybourne was found to be in the Weald of Kent, and therefore exempt from the payment of the tithe of underwood; and true it is, that, although all the circumambient parishes pay tithe of underwood, the parish of Leybourne is free from that tithe to this day.

But my present object is to place on record some particulars of a trial of recent date, which took place before the late Lord Ellenborough, and a special jury, in the year 1815; in which Lord le Despencer was plaintiff, and the Rev. William Eveleigh, clk. vicar of Aylesford,* defendant. Two issues had been directed by the Court of Exchequer the 1st. "Whether certain woods felled by the plaintiff in the parish of Aylesford, were within the Weald of Kent;"the 2nd. "Whether those woods were not therefore exempt from the payment of the tithe of underwood.”

I took a note of this curious trial, in which, if the plaintiff had succeeded, the incumbents of no less than 20 parishes, chiefly lying within the vale of Maidstone, would have lost their rights to the tithe of underwood. The then Solicitor General, Mr. Serjeant Shepherd, one of the most acute and certainly one of the most honourable of advocates, was retained specially on the part of the plaintiff. He opened his pleadings by stating that the plaintiff was not bound to render the

Wm. Eveleigh was brother to the ate amiable Provost of Oriel.

tithe of underwood, because the woods in question lay within the Weald of Kent, and that there had been an immemorial custom, that tithe of underwood was not payable within the Weald. He then proceeded to state, that the question between the parties was, What was the real boundary of the Weald? He contended for the chalk hills on the north; his learned friend would contend for a line of boundary six miles southward,-the red or gravelly hills. It would be tedious to go through the whole of the arguments of the learned advocate, and it may be sufficient to state that, beginning at Westerham, and travelling eastward through Brasted, Sundrich, Chevening, Kemsinge, Seal, Ightham, Wrotham and Leybourne, he proved, by the testimony of more than 20 witnesses,† that the Chalk Hills were the boundary, and that the clergy had never taken the tithe of underwood within those parishes, and that they were at that time wholly exempt from the payment of tithe of wood.

As auxiliary evidence, the Solicitor General also gave ample proof of a custom peculiar to the Weald, that wherever the Weald was, it was the privilege, when any timber trees grew on the waste or common, for the freeholder whose lands were the nearest to those trees, to cut down and appropriate them to his own use, in preference to the Lord of the Manor, a custom denominated" Land Peerage," and which custom, he shewed, prevailed in those parishes. He then offered the decree in the old cause of "Spateman agt. Knowe," as decisive evidence that Aylesford was within the Weald of Kent, but this was rejected by Lord Ellenborough.

Lord Ellenborough.-"You have gone a good deal into this subject, do you mean to vary it? I should think whether there are 10, 20, or 30, it would make very little difference if they all speak to the same fact; you

His chief witnesses were the late Lord Stanhope, John Warde, esq. Lord of the Manors of Westerham and Edenbridge, George Golding, Esq., Henry Woodgate, Esq. Chr. Cooke, Esq., Alex. Evelyn, Esq. George Children, Esq. and Henry Streatfeild, Esq. Lord of the Manor of Chiddingstone.