_Ay, almost hears the future pavements jar Beneath a people’s wealth, and half divines From thee, Soul-Liberty! what glories wait Thy earliest altars--thy predestined state._ To show that Williams was not without a presentiment of the temporal advantages that might arise to his projected settlement, from a full liberty in religious concernments, I quote the following from his memorial to Parliament, prefixed to his Bloody Tenent made more bloody, &c. Speaking of Holland he says: “From Enchuysen, therefore, a den of persecuting lions and mountain leopards, the persecuted fled to Amsterdam, a poor fishing town, yet harborous and favorable to the flying, though dissenting consciences. This confluence of the persecuted, by God’s most gracious coming with them, drew boats--drew trade--drew shipping, and that so mightily in so short a time, that shipping, trade, wealth, greatness, honor, (almost to astonishment in the eyes of all Europe and the world), have appeared to fall, as out of Heaven, in a crown or garland upon the head of this poor fishertown.” STANZA XL. _From wild Pawtucket to Pawtuxet’s bounds, To thee and thine be all the teeming grounds._ The first grant made by Canonicus and Miantonomi to Williams, appears to have been a verbal grant of all the lands and meadows upon the two fresh rivers, called Mooshausick and Wanaskatucket; but on the 24th of March, 1637, they confirmed this grant by deed, and, in consideration of the many kindnesses and services he was constantly rendering them, made the bounds Pawtuxet river on the south, Pawtucket on the northwest, and the town of Mashapauge on the west. This grant includes nearly all the county of Providence, and a part of the county of Kent. STANZA XLI. _For, at that moment, down the boundless range Of heavenly spheres did some bright being take Wing to his soul, and wrought to suited change The visual nerve, and straight in outward space Stood manifest in its celestial grace._ This passage, it is true, supposes action on the mind by a supernatural being, but it does not suppose the outward bodily manifestation of the angelic form described. It simply supposes the image or conception, wrought in the mind by the supernatural agency, to _externize_ itself through a change effected by a sympathetic action in the visual organ. Or, in other words, it supposes the internal image to become so distinct as to reflect itself into the retina and overcome the action of external objects thereon; whereby the internal image is made to appear in the field of vision as an external reality. In justification of this idea, I am glad to have it in my power to refer to No. C. of the Family Library, entitled “Outlines of Disordered Mental Action, by Professor Upham, of Bowdoin College”--p. 117.